9190 
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mm 


^  PRINCETON,  N.  J.  ^ 


Presented    byT^^yXi  .  Cj  ."^  •  &>^^OT\<L^ 


Division 


Section 


AN  ESSAY 


WARRANT,  NATURE,  AND  DUTIES 


OF    THE    OFFICE    OF 


THE  RULING  ELDER, 


PRESBYTERIAN  CHURCH, 


BY  SAMUEL  MILLER,  D.  D. 

PROFESSOR  IN  THE  THEOLOGICAL  SEMINARY   AT  PRINCETON. 


PHILADELPHIA : 
PRESBYTERL\N  BOARD  OF  PUBLICATION. 


Eutereo  according  to  the  act  of  Congress,  in  the  year  1832,  by 

SAMUEL  MILLER, 

in  the  Clerk's  office  of  the  District  of  New  Jersey. 


MINISTERS  AND   ELDERS 


PRESBYTERIAN  CHURCH 


^   '    S^  FES. 

Reverenl*  and  .   pi'^'^r  ,0  Bkethrex, 

The  substance  rf  the  roUowing  ess-ay  was  ''0- 
livercd  from  the  pulpit,  in  the  form  of  a  sermon, 
more  than  twenty  years  ago,  and  subsequently  pub- 
lished. In  consequence  of  repeated  solicitation, 
from  some  individuals  of  your  number,  I  have 
thought  proper  to  alter  its  form,  to  enlarge  its 
limits,  and  to  adapt  it,  according  to  my  best  judg- 
ment, to  more  general  utility.  It  has  long  ap- 
peared to  me  that  a  more  ample  discussion  of  this 
subject  than  I  have  hitherto  seen,  is  really  needed. 
And  if  the  present  volume  should  be  considered  as, 
in  any  tolerable  degree,  answering  the  desired  pur- 
pose, I  shall  feel  myself  richly  rewarded  for  the 
labour  which  has  attended  its  preparation. 

Such  as  it  is,  my  venerated  friends,  I  inscribe  it, 
most  respectfully,  to  you.  My  first  prayer  in  re- 
gard to  it  is,  that  it  may  be  the  means  of  doing 
some  good ;  my  next,  that  it  may  be  received  by 

3 


those  whom  I  have  so  much  reason  to  respect  and 
love,  as  a  well  intended  effort  to  benefit  the  Church 
of  God. 

I  am  aware  that  some  of  my  brethren  do  not 
concur  with  me  in  maintaining  the  Divine  au- 
thority of  the  office  of  the  Ruling  Elder  ;  and, 
probably,  in  several  other  opinions  respecting  this 
office  advanced  in  the  following  pages.  In  refer- 
ence to  these  points,  1  can  only  say,  that,  as  the 
original  publication,  of  which  this  is  an  enlarge- 
ment, was  made  without  the  remotest  thought  of 
controversy,  and  even  without  adverting,  in  my 
own  mind,  to  the  fact,  that  I  differed  materially 
from  any  of  my  brethren  ;  so  nothing  is  more  for- 
eign from  my  wishes,  in  the  republication,  than  to 
assail  the  opinions  or  feelings  of  any  brother.  I 
have  carefully  re-examined  the  whole  subject. 
And,  although,  in  doing  this,  I  have  been  led  to 
modify  some  of  my  former  opinions,  in  relation  to 
a  few  minor  points  ;  yet  in  reference  to  the  Divine 
warrant  and  the  great  importance  of  the  office  for 
which  I  plead,  my  convictions  have  become 
stronger  than  ever.  The  following  sheets  ex- 
hibit those  views,  and  that  testimony  in  support 
of  them,  which  at  present,  satisfy  my  own  mind, 
and  which  I  feel  confident  may  be  firmly  sustain- 
ed. How  far,  however,  the  considerations  which 
have  satisfied  me,  may  impress  more  impartial 
judges,  I  cannot  venture  to  foretell.     All  that  1 


dare  to  ask  in  their  behalf  is,  that  they  may  be 
seriously  and  candidly  weighed. 

But  there  is  one  point  in  regard  to  which  I  an- 
ticipate no  diversity  of  opinion.  If  the  statement 
given  in  the  following  essay,  concerning  the  duties 
incumbent  on  Ruling  Elders,  be  correct,  it  is  cer- 
tain that  very  inadequate  views  of  those  duties, 
have  been  too  often  taken,  both  by  those  who 
conferred,  and  those  who  sustained  the  ofhce  ;  and 
that  there  is  a  manifest  and  loud  call  for  an  attempt 
to  raise  the  standard  of  public  sentiment  in  refer- 
ence to  the  whole  subject.  That  we  make  so  little 
of  this  office,  compared  with  what  we  might  do,  and 
ought  to  do,  does  really  appear  to  me  one  of  the 
deepest  deficiencies  of  our  beloved  Church.  That 
a  reform  in  this  respect  is  desirable,  is  to  express 
but  half  the  truth.  It  is  necessary  ;  it  is  vital.  It 
has  pleased  the  sovereign  Disposer,  to  cast  our  lot 
in  a  period  of  mighty  plans,  and  of  high  moral 
effort,  for  the  benefit  of  the  world.  In  the  subject 
of  this  volume,  I  am  inclined  to  think,  is  wrapped 
up  one  of  those  means  which  are  destined,  under 
his  blessing,  to  be  richly  productive  of  moral 
energy  in  the  enterprises  of  Christian  benevolence, 
which  appear  to  be  every  day  gathering  strength. 
When  the  rulers  of  the  Church  shall,  in  the  gen- 
uine spirit  of  the  humble,  faithful,  and  laborious 
Paul,  "  magnify  their  oihce ;"  when  they  shall  be 
found  cordially  and  diligently  co-operating  with 
1* 


6 


those  who  "  labour  in  the  word  and  doctrine,"  in 
inspecting,  counselling,  and  watching  over  the 
"  flocks"  respectively  committed  to  their  "  over- 
sight in  the  Lord ;"  and  when  they  shall  be  suit- 
ably honoured  and  employed,  in  their  various  ap- 
propriate functions,  both  by  pastors  and  people ; 
this  change  will,  I  believe,  be,  at  once,  one  of  the 
surest  precursors,  and  one  of  the  most  efficient 
means,  of  the  introduction  of  brighter  days  in  the 
Church  of  God. 

So  far  as  we  can  anticipate  events,  this  impor- 
tant change  must  begin  with  the  teachers  and 
rulers  of  the  Church  themselves.  On  every  one 
of  you,  therefore,  if  my  estimate  of  the  subject  be 
correct,  devolves  a  high  and  most  interesting  re- 
sponsibility. That  you  may  have  grace  given  you 
to  acquit  yourselves  of  this  responsibility,  in  a 
manner  acceptable  to  our  common  Master,  and 
conducive  to  the  signal  advancement  of  his  king- 
dom ;  and  that  future  generations,  both  in  the 
Church  and  out  of  it,  may  have  reason  to  "  rise  up 
and  call  you  blessed,"  is  the  fervent  prayer  of, 

Reverend  and  Respected  Brethren, 

Your  friend  and  fellow-servant 
in  the  house  of  God, 

SAMUEL  i^IILLER. 


Princeton,         ? 
20.  IbSl.      S 


April 


CONTENTS. 


CHAPTER  r. 

Introductory  remarks — Nature  of  the  Church — Visible 
and  Invisible  Church — Unity  of  the  Church — A  form 
of  government  for  the  Church  appointed  by  Christ 
— Nature  and  limits  of  ecclesiastical  power — Sum- 
mary of  the  doctrine  of  Presbyterians  on  this  subject 
— The  proper  classes  of  otficers  in  a  Church  com- 
pletely organized — Positions  intended  to  be  esta- 
blished, as  affording  a  warrant  for  the  office  of  Ruling 
Elders.— page  11—29. 

CHAPTER  n. 

Testimony  from  the  order  of  the  Old  Testament  Church 
— Import  of  the  term  Elder — Specimen  of  the  repre- 
sentations given  of  this  class  of  officers — Elders 
of  the  Synagogue — Authorities  in  reference  to  the 
government  of  the  Synagogue — The  titles,  duties, 
number,  mode  of  sitting,  &c.,  of  the  Elders  of  the 
Synagogue — Quotations  from  distinguished  writers  on 
this  subject — Burnet — Goodwin — Lightfoot — Stilling- 
fleet  —  Grotius  —  Spencer  —  Clark  —  Neander.  — 
p.  29—48. 

CHAPTER  III. 

Evidence  from  the  New  Testament  Scriptures — Model 
of  the  Synagogue  transferred  to  the  Church — Sped 
men  of  the  passages  which  speak  of  the  New  Testa- 
ment Elders — Particular  texts  which  establish  the 
existence  of  this  class  of  Elders  in  the  primitive 
Church — Objections  to  our  construction  of  these  pas- 
sages— Answered. — p.  48 — 73, 

vii 


V 


sJ 


V 


Vm  CONTENTS. 

CHAPTER  IV. 

Testimony  of  the  Christian  Fathers — Clemens  Reman  us 
—  Ignatius  —  Polycarp  —  Cyprian  —  Origen  —  Gesta 
Purgationis,  &c.,  Optatus — Ambrose — Augustine^ 
Apostolical  Constitutions — Isidore — Gregory — Facts 
incidentally  stated  by  the  Fathers  concerning  some 
of  the  Elders— Syrian  Christians.— p.  72—106. 

CHAPTER  V. 

Testimony  of  the  Witnesses  for  the  Truth  in  the  Dark 
Ages — Waldenses— Albigenses — Bohemian  Churches 
— Calvin  derived  this  feature  in  his  ecclesiastical  sys- 
tem from  the  Bohemian  Brethren. — p.  107 — 121. 

CHAPTER  VI. 

Testimony  of  the  Reformers — Zuingle — Oecolampadius 
— Bucer — Peter  Martyr — John  A  Lasco — Calvin — 
Whitgift — Dean  No  well — Ursinus — Confession  of 
Saxony — Szegeden — Magdeburgh  Centuriators — Ju- 
nius— Zanchius  —  Parosus  —  Piscator — Cartwright— 
Greenham — Estius — Whitaker — Ruling  Elders  gene- 
rally established  in  the  Reformed  Churches. — 
p.  121—147. 

CHAPTER  VII. 

Testimony  of  eminent  divines  since  the  Reformation — 
Owen — Baxter — English  Puritans — of  New  England 
— Good  win — Hooker — Cotton  —  Davenport  —  Thorn- 
dike — Cotton  Mather — Edwards — Kromayer — Bald- 
win— Suicer—Whitbv— Watts — Doddridge — Neander 
—D  wight.— p.  147—17.5. 

CHAPTER  VIII. 

Ruling  Elders  necessary  in  the  Church — The  import- 
ance of  Discipline  to  the  purity  of  the  Church — Dis- 
cipline cannot  be  maintained  without  this  class  of 
officers,  or  persons  of  equivalent  powers — The  pastor 
alone  cannot  maintain  it — The  whole  body  of  the 
Church  cannot  conduct  it  in  a  wise  and  happy  man- 
ner— Prelatists  and  Independents  both  obliged  to  pro- 
vide substitutes  for  them — This  provision,  however, 
inadequate. — p.  175 — 196. 


CONTENTS.  IX 


CHAPTER  IX. 

Nature  of  the  Ruling  Elder's  office — Analogy  between 
their  office  and  that  of  secular  rulers — Their  duties  as 
members  of  the  Church  Session — Their  more  private 
and  constant  duties  as  "overseers"  of  the  Church — 
Their  duties  as  members  of  higher  judicatories — 
Question  discussed  whether  they  ought  to  be  called 
lay-Elders — Duties  of  the  Church  members  to  their 
Elders — Elders  ought  to  have  a  particular  seat  as- 
signed them.— p.  196—221. 

CHAPTER  X. 

Distinction  between  the  office  of  Ruling  Elder  and  Dea- 
con— The  persons  whose  appointment  to  take  care 
of  the  poor  is  recorded  in  the  sixth  Chapter  of  the 
Acts  of  the  Apostles,  were  the  first  Deacons — The 
question  discussed,  whether  they  were  Deacons  at  all 
— Whether  the  first  Deacons  were  preachers  and  bap- 
tizersl — Deacons  were  never  ecclesiastical  Rulers — 
The  office  of  Deacon  dropped  by  many  Presbyterian 
Churches — The  offices  of  Ruling  Elder  and  Deacon 
united  in  the  same  men,  in  Scotland  and  the  United 
States — This  not  desirable — Reasons  for  this  opinion. 
-p.  221—250. 

CHAPTER  XL 

The  qualifications  proper  for  the  office  of  Ruling  Elder 
— It  is  not  necessary  that  they  be  aged  persons — It  is 
of  the  utmost  importance  that  they  have  unfeigned 
and  approved  piet}^ — That  they  possess  good  sense, 
and  sound  judgment — That  they  be  orthodox,  and 
well  informed  in  gospel  truth — That  they  have  emi- 
nent prudence — That  they  be  of  good  report  among 
them  who  are  without — That  they  be  men  of  public 
spirit — That  they  be  men  of  ardent  zeal,  and  impor- 
tunate prayer. — p.  250 — 267. 

CHAPTER  XII. 

Of  the  election  of  Ruling  Elders — Who  are  proper 
Electors! — Ought  they  to  be  elected  for  life,  or  only 
for  a  limited  time  ! — Of  the  number  of  Elders  proper 


X     .  CONTENTS. 

for  each  Church — Of  those  who  may  be  considered 
as  eligible  to  this  othce — Whether  a  man  may  be  a 
Ruling  Elder  in  more  than  one  Church  at  the  same 
time.— p.  2G7— 282. 

CHAPTER  XIII. 

Of  the  ordination  of  Ruling  Elders — Ordination  a  neces- 
sary designation  to  office — Proofs  from  Scripture — 
The  laying  on  of  hands — Not  ahvays  connected  with 
the  special  gifts  of  the  Spirit — This  ceremony  ought 
to  be  employed  in  the  ordination  of  Ruling  Elders — 
Probable  reason  of  its  falling  into  disuse — Authorities 
in  favour  of  its  restoration — Who  ought  to  lay  on 
hands  in  the  Ordination  of  Elders — Advantages  of  im- 
posing hands  in  ordaining  this  class  of  officers — 
Should  Elders  lay  on  hands  in  the  Ordination  of  Min  ' 
isters?— p.  283—309. 

CHAPTER  XIV. 

On  the  resignation  of  Ruling  Elders — Their  removal 
from  one  Church  to  another — The  method  of  conduct- 
ing discipline  against  them. — p.  310 — 317, 

CHAPTER  XV. 

The  advantages  of  conducting  discipline  upon  the  Pres- 
byterian plan — It  is  founded  on  the  principle  of  Re- 
presentation—It presents  one  of  the  best  barriers 
against  Clerical  ambition  and  encroachments — Fur- 
nishes one  of  the  best  securities  for  preserving  the 
rights  of  the  people— Furnishes  to  Ministers  efficient 
counsel  and  support— Favourable  to  despatch  and 
energy — Accomplishes  that  which  cannot  be  attained 
in  any  other  way — Favourable  to  union  and  co-ope- 
ration in  enterprises  of  Christian  benevolence,— 
p.  318—339. 


AN   ESSAY,   ETC. 

CHAPTER  I. 

INTRODUCTORY. 

Our  once  crucified,  but  now  exalted  Redeemer, 
^has  erected  in  this  world  a  kingdom  whicii  is  his 
Church.  This  Church  is  either  visible  or  invi- 
sible. 

By  the  invisible  Church  we  mean,  the  whole 
body  of  sincere  believers,  of  every  age  and  nation, 
"  that  have  been,  are,  or  shall  be  gathered  into  one, 
under  Christ,  the  glorious  Head  thereof."  Part  of 
these  are  already  made  perfect  in  heaven.  An- 
other portion  are  at  present  scattered  over  the  earth 
in  different  denominations  of  professing  Christians, 
though  not  certainly  distinguishable  from  others  by 
the  human  eye.  And  the  remainder  are  in  future 
to  be  gathered  in  by  the  grace  of  God ;  when  the 
whole  number  of  the  "  redeemed  from  among 
men,"  will  be  united  in  one  holy  assembly,  which 
is  the  "  spouse,"  the  "  body  of  Christ,  the  fulness 
of  Him  that  filleth  all  in  all." 

By  the  visible  Church  is  meant  the  body  of 
those  who  profess  the  true  religion,  together  with 
their  children.  It  is  that  body  which  is  called  out 
of  the  world,  and  united  under  the  authority  of 
Christ,  the  head,  for  the  purpose  of  maintaining 
gospel  truth  and  order,  and  promoting  the  know- 
ledge, purity,  comfort,  and  edification  of  all  the 

11 


12  INTRODUCTORY. 

members.  When  we  use  the  term  Church,  as  ex- 
pressive of  a  visible,  professing  body,  we  either 
mean  the  whole  visible  Church  of  God  throughout 
the  world,  or  a  particular  congregation  of  profess- 
ing Christians,  who  have  agreed  to  unite  together 
for  the  purpose  of  mutual  instruction,  inspection, 
and  edification.* 

The  word  Church  is  also  employed  in  Scripture 
to  designate  a  Church  Judicatory ;  that  is,  the 
Church  assembled  and  acting  by  her  representa- 
tives, the  Elders,  chosen  to  inspect,  and  bear  rule 
over  the  whole  body.  This  it  is  believed,  will  be 
evident  to  those  who  impartially  consult  Matthew 
xviii.  15 — 18;  and  compare  the  language  of  the 
original  here,  with  that  of  the  original,  and  the 
Greek  translation  of  the  Seventy,  of  Deuteronomy 
xxxi.  28—30. 

The  visible  Church  is  a  spiritual  body.     That 

•  It  has  been  asserted  by  some,  that  the  terra  Church 
not  only  means,  strictly,  a  religious  assembly,  a  body 
of  professing  people  ;  but  that  it  cannot  be  applied,  with 
propriety,  to  any  thing  else ;  and  that  it  is  altogether 
improper  to  apply  it,  as  is  often  done,  to  the  building 
in  which  the  assembly  is  wont  to  convene  for  worship. 
This  is,  undoubtedly,  a  groundless  scruple.  Under  the 
Old  Testament  economy,  it  is  plain  that  the  word  syna- 
gogue was  indiscriminately  applied  both  to  the  public 
assembly,  and  to  the  edifice  in  which  they  worshipped. 
Besides  the  w^ord  Church  is  evidently  derived  from  the 
Greek  words,  Kvpiov  oiko^,  "the  house  of  the  Lord;"  and 
therefore,  may  be  considered  as  pointing  quite  as  dis- 
linctly  to  the  edifice  as  to  the  worshippers.  Nay  it  is 
highly  probable  that  the  word  in  its  original  use,  had  a 
primary  reference  to  the  house  rather  than  to  the  as- 
sembly. And  even  if  it  were  not  so,  still  the  under- 
standing and  use  of  the  word  in  this  double  sense,  if 
once  agreed  upon,  cannot  be  considered  as  liable,  so 
far  as  is  perceived,  to  any  particular  objection  or  abuse. 


INTRODUCTOKY.  13 

is,  it  is  not  secular  or  worldly,  either  in  its  nature 
or  objects.  The  kingdom  of  Christ  "  is  not  of 
this  world."  Its  Head,  laws,  ordinances,  disci- 
pline, penalties,  and  end,  are  all  spiritual.  There 
can  be  no  departure  from  this  principle ;  in  other 
words,  there  can  be  no  connexion  between  the 
Church  and  the  State ;  no  enforcement  of  ecclesi- 
astical laws  by  the  power  of  the  secular  arm,  or  by 
"  carnal  weapons,"  without  departing  from  "  the 
simplicity  that  is  in  Christ,"  and  invading  both  the 
purity  and  safety  of  his  sacred  body. 

This  great  visible  Church  is  one,  in  all  ages,  and 
throughout  the  world.  From  its  first  formation  in 
the  family  of  Adam,  through  all  the  changes  of 
the  Patriarchal,  Mosaic,  and  Christian  dispensa- 
tions, it  has  been  one  and  the  same ;  having  the 
same  divine  Head,  the  same  ground  of  hope,  the 
same  essential  characters,  and  the  same  great  de- 
sign. Diversity  of  denomination  does  not  destroy 
this  unity.  All  who  profess  the  true  religion,  to- 
gether with  their  offspring,  however  divided  by 
place,  by  names,  or  by  forms,  are  to  be  considered 
as  equally  belonging  to  that  great  family  denomi- 
nated the  Church.  The  Presbyterian,  the  Epis- 
copalian, the  Methodist,  the  Baptist,  and  the  Inde- 
pendent, who  hold  the  fundamentals  of  our  holy 
religion,  in  whatever  part  of  the  globe  they  may 
reside,  are  all  equally  members  of  the  same  visible 
community;  and,  if  they  be  sincere,  will  all  finally 
be  made  partakers  of  its  eternal  blessings.  They 
cannot,  indeed,  all  worship  together  in  the  same 
solemn  assembly,  even  if  they  were  disposed  to  do 
so ;  and  the  sin  and  folly  of  men  have  separated 
into  different  bodies  those  who  ought  to  "  walk 
together."  Still  the  visible  Church  is  one.  All 
who  "  hold  the  Head,"  of  course,  belong  to  the 
2 


14  INTRODUCTORY. 

body  of  Christ.  "  We,  being  many,"  says  the 
inspired  Apostle,  "  are  one  body  in  Christ,  and 
every  one  members  one  of  another."  Those  who 
are  united  by  a  sound  profession  to  the  same  al- 
mighty Head  ;  who  embrace  the  same  "  precious 
faith ;"  who  are  sanctified  by  the  same  Spirit ; 
who  eat  the  same  spiritual  meat ;  who  drink  the 
same  spiritual  drink;  who  repose  and  rejoice  in  the 
same  promises ;  and  who  are  travelling  to  the 
same  eternal  rest,  are  surely  one  body ;  in  a 
sense  more  richly  significant  than  can  be  ascribed 
to  millions  who  sustain  a  mere  nominal  unity. 

This  unity  is  very  distinctly  recognized,  and 
very  happily  expressed,  by  Cyprian,  a  distin- 
guished Christian  Father  of  the  third  century. 
"The  Church,"  says  he,  "is  one,  which,  by  its 
fruitful  increase,  is  enlarged  into  a  multitude.  As 
the  rays  of  the  sun,  though  many,  are  yet  one 
luminary;  as  the  branches  of  a  tree,  though  nume- 
rous, are  all  established  on  one  firmly  rooted  trunk ; 
and  as  many  streams  springing  from  the  same 
fountain,  though  apparently  dispersed  abroad  by 
their  overflowing  abundance,  yet  have  their  unity 
preserved  by  one  common  origin;  so  the  Church, 
though  it  extends  its  rays  throughout  the  world,  is 
one  Light.  Though  every  where  diffused,  its 
unity  is  not  broken.  By  the  abundance  of  its  in- 
crease, it  extends  its  branches  through  the  whole 
earth.  It  spreads  far  and  wide  its  flowing  streams ; 
yet  it  has  one  Head  ;  one  Fountain  ;  one  Parent ; 
and  is  enriched  and  enlarged  by  the  issues  of  its 
own  fruitfulness."  * 

It  is  ever  also  to  be  borne  in  mind  that  the 
Church  is  not  a  mere  voluntary  association,  with 

*  De  Unitate  Ecclesiae.     Sect.  iv. 


INTRODUCTORY.  15 

which  men  are  at  liberty  to  connect  themselves  or 
not,  as  they  please.  For,  although  the  service 
which  God  requires  of  us  is  throughout  a  volun- 
tary one  :  although  no  one  can  properly  come  into 
the  Church  but  as  a  matter  of  voluntary  choice  : 
although  the  idea  of 'either  secular  or  ecclesiastical 
compulsion  is,  here,  at  once  unreasonable  and  con- 
trary to  Scripture :  yet  as  the  Church  is  Christ's 
institution,  and  not  men's  ;  and  as  the  same  divine 
authority  which  requires  us  to  repent  of  sin,  and 
believe  in  Christ,  also  requires  us  to  "  confess  him 
before  men,"  and  to  join  ourselves  to  his  profess- 
ing people ;  it  is  evident  that  no  one  is  at  liberty, 
in  the  sight  of  God,  to  neglect  uniting  himself  with 
the  Church.  Man  cannot,  and  ought  not,  to  com- 
pel him  ;  but  if  he  refuse  to  fulfil  this  duty,  when 
it  is  in  his  power,  he  rejects  the  authority  of  God. 
He,  of  course,  refuses  at  his  peril. 

Of  this  body,  Christ  alone,  as  before  intimated, 
is  the  Head.  He  only  has  a  right  to  give  laws  to 
his  Church,  or  to  institute  rites  and  ordinances  for 
her  observance.  tHis  will  is  the  supreme  guide 
of  his  professing  people ;  his  word  their  code  of 
laws ;  and  his  glory  their  ultimate  end.  The 
authority  of  Church  officers  is  not  original,  but 
subordinate  and  delegated  :  that  is,  as  they  are  his 
servants,  and  act  under  his  commission,  and  in  his 
name,  they  have  power  only  to  declare  what  the 
Scriptures  reveal  as  his  will,  and  to  pronounce 
sentence  accordingly.  If  they  attempt  tc  estab- 
lish any  other  terms  of  communion  han  those 
which  his  word  warrants ;  or  to  undertake  to  ex- 
ercise authority  in  a  manner  which  He  has  not 
.authorized,  they  incur  guilt,  and  have  no  right  to 
exact  obedience. 

In  this  sacred  community,  government  is  ab- 


16  INTRODUCTORY. 

solutely  necessary.  Even  in  the  perfectly  holy 
and  harmonious  society  of  heaven,  there  is  govern- 
ment ;  that  is,  there  is  law  and  authority,  under 
which  the  whole  celestial  family  is  united  in  per- 
fect love,  and  unmingled  enjoyment.  Much  more 
miportant  and  indispensable  is  government  among 
fallen  depraved  men,  among  whom  "  it  is  impos- 
sible but  that  offences  will  come,"  and  to  whom 
the  discipline  of  Scriptural  and  pure  ecclesiastical 
rule,  is  one  of  the  most  precious  means  of  grace. 
To  think  of  maintaining  any  society,  ecclesiastical 
or  civil,  without  government,  in  this  depraved 
world,  would  be  to  contradict  every  principle  of 
reason  and  experience,  as  well  as  of  Scripture  : 
and  to  think  of  supporting  government,  without 
officers,  to  whom  its  functions  may  be  intrusted, 
would  be  to  embrace  the  absurd  hope  of  obtaining 
an  end  without  the  requisite  means. 

The  question,  Whether  any  particular  form 
of  Church  government  is  so  laid  down  in  Scrip- 
ture,  as  that  the  claim  of  divine  right  may  be  ad- 
vanced on  its  behalf,  and  that,  of  consequence,  the 
Church  is  bound  in  all  ages,  to  adopt  and  act  upon 
it ; — will  not  now  be  formally  discussed.  It  has 
been  made  the  subject  of  too  much  extended  and 
ardent  controversy,  to  be  brought  within  the  com- 
pass of  a  few  sentences,  or  even  a  few  pages.  It 
may  not  be  improper,  however,  briefly  to  say,  that 
it  would,  indeed,  have  been  singular,  if  a  com- 
munity, called  out  of  the  world,  and  organized 
under  the  peculiar  authority  of  the  all-wise  Re- 
deemer, had  been  left  entirely  without  any  direc- 
tion as  to  its  government: — That  the  Scriptures, 
undoubtedly,  exhibit  to  us  a  form  of  ecclesiastical 
organization  and  rule,  which  was,  in  fact,  insti 
wUted  by  the  Apostles,  under  the  direction  of  in- 


INTRODUCTORY.  17 

finite  Wisdom  :  —  that  this  form  was  evidently 
taken,  with  very  little  alteration,  from  the  pre- 
ceding economy,  thus  giving  additional  presump- 
tion in  its  favour : — that  we  find  the  same  plan 
closely  copied  by  the  churches  for  a  considerable 
time  afi;er  the  apostolic  age : — that  it  continued 
to  be  in  substance  the  chosen  and  universal  form 
of  government  in  the  Church,  until  corruption, 
both  in  doctrine  and  practice,  had,  through  the 
ambition  and  degeneracy  of  ecclesiastics,  gained  a 
melancholy  prevalence  : — and,  that  the  same  form 
was  also  substantially  maintained  by  the  most 
faithful  witnesses  for  the  truth,  during  the  dark 
ages — until  the  great  body  of  the  Reformers  took 
it  from  their  hands,  and  established  it  in  their 
respective  ecclesiastical  connexions. 

These  premises  would  appear  abundantly  to 
warrant  the  conclusion,  that  the  form  of  govern- 
ment which  answers  this  description,  is  the  wisest 
and  best ;  that  it  is  adapted  to  all  ages  and  states 
of  society  ;  and  that  it  is  agreeable  to  the  will  of 
Christ  that  it  be  universally  received  in  his  Church, 
All  this  the  writer  of  the  following  Essay  fully 
believes  may  be  established  in  favour  of  Presby- 
terianism.  There  seems  no  reason,  however,  to 
believe,  with  some  zealous  votaries  of  the  hier- 
archy, that  any  particular  form  of  government  is 
in  so  rigorous  a  sense  of  divine  right,  as  to  be 
essential  to  the  existence  of  the  Church ;  so  that 
where  this  form  is  wanting,  there  can  be  no 
Church.  To  adopt  this  opinion,  is  to  take  a  very 
narrow  and  unscriptural  view  of  the  covenant  of 
grace.  After  yielding  to  the  visible  Church  and 
its  ordinances,  all  the  importance  which  the  word 
of  God  warrants,  still  it  cannot  be  doubted,  that 
on  the  one  hand,  men  in  regular  external  mem- 
2* 


19  INTRODUCTORY. 

bership  with  the  purest  Church  on  earth,  may  be 
hypocrites,  and  perish  ;  and  on  the  other,  that  all 
who  cordially  repent  of  sin,  and  receive  tni  Sa- 
viour in  spirit  and  in  truth,  will  assuredly  obtain 
eternal  life,  although  they  never  enjoyed  the  pri- 
vilege of  a  connexion  with  any  portion  of  the  vis- 
ible Church  on  earth.  The  tenor  of  the  Gospel 
covenant  is — "  He  thatbelieveth  on  the  Son  of  God 
hath  eternal  life,  and  shall  not  come  into  condem- 
nation, but  is  passed  from  death  unto  life ;  but  he 
that  believeth  not  the  Son,  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him." 

Still  it  is  plain,  from  the  word  of  God,  as  well  as 
from  uniform  experience,  that  the  government  of 
the  Church  is  a  matter  of  great  importance ;  that 
the  form  as  well  as  the  administration  of  that 
government  is  more  vitally  connected  with  the 
peace,  purity,  and  edification  of  the  Church,  than 
many  Christians  appear  to  believe ;  and,  of  con- 
sequence, that  it  is  no  small  part  of  fidelity  to  our 
Master  in  heaven,  to  "  hold  fast"  the  form  of  eccle- 
siastical order,  as  well  as  the  "  form  of  ^ound 
words"  which  He  has  delivered  to  the  saints. 

The  existence  of  ecclesiastical  rulers,  presup- 
poses the  existence  and  exercise  of  ecclesiastical 
power.  A  few  remarks  on  the  nature,  source,  and 
limits  of  this  power,  may  not  be  irrelevant  as  a 
part  of  this  preliminary  discussion. 

When  we  speak  of  ecclesiastical  power,  then,  we 
speak  of  that  which,  much  as  it  is  misunderstood, 
and  deplorably  as  it  has  been  perverted  and  abused, 
is  plainly  warranted,  both  by  reason  and  Scripture. 
In  fact,  it  is  a  prerogative  which  common  sense 
assigns  and  secures  to  all  organized  society,  from 
a  family  to  a  nation.     The  doctrine  attempted  to 


INTUODUCTORY.  19 

be  maintained  by  the  celebrated  Erastus,  in  his 
work,  De  Exconmvmiicatione,  viz  :  that  the  exer- 
cise of  all  Church  power,  however  modified,  is  t(j 
be  rejected,  as  forming  an  WLperiitm  in  impcrio, 
is  one  of  the  most  weak  and  untenable  of  all  posi- 
tions. The  same  argument  would  preclude  all 
authority  or  government  subordinate  to  that  of  the 
State,  whether  domestic,  academical,  or  financial. 
The  truth  is,  there  not  only  may  be,  but  there 
actually  are  thousands  ofimpe/'ia  in  imjjenis,  in 
every  civil  community  in  the  world ;  and  all  this 
without  the  least  danger  or  inconvenience,  as  long 
as  the  smaller  or  subordinate  governments  main- 
tain their  proper  place,  and  do  not  claim,  or  at- 
tempt to  exercise,  powers,  which  come  in  collision 
with  those  of  the  State. 

Now  the  power  exercised  by  the  Church  is  of 
this  character.  Christ  is  the  Sovereign.  His  king- 
dom is  spiritual.  It  interferes  not  with  civil  go- 
vernment. It  may  exist  and  flourish  under  any 
form  of  political  administration  ;  and  always  fares 
best  when  entirely  left  to  itself,  without  the  inter- 
ference of  the  civil  magistrate.  Accordingly,  it 
is  notorious,  that  the  power  of  which  we  speak, 
was  exercised  by  the  Church,  in  the  days  of  the 
Apostles,  and  during  the  first  three  centuries  of 
the  Christian  era,  not  only  without  any  aid  from 
the  secular  arm,  but  while  all  the  civil  govern- 
ments of  the  world  were  firmly  leagued  against 
her,  and  following  her  with  the  bitterest  persecu- 
tion. But  the  moment  the  Church  became  allied 
with  the  State,  that  moment  the  influence  of  each 
on  the  other  became  manifestly  mischievous.  The 
State  enriched,  pampered  and  corrupted  the  Church; 
and  the  Church,  in  her  turn,  gradually  extended 
her  power  over  the  State,  until  she  claimed,  and 


20  INTRODUCTORY. 

in  some  instances  gained,  a  haughty  supremacy 
over  all  rulers  and  governments.  This  is  an  ec- 
clesiastical power  which  the  Bible  no  where  re- 
cognizes or  allows.  It  is  the  essence  of  spiritual 
usurpation  ;  and  can  never  have  a  place  but  where 
the  essential  character  of  the  religion  of  Jesus 
Christ  is  misapprehended  or  forgotten.  This 
abominable  tyranny,  so  long  and  so  wickedly 
maintained  in  the  name  of  the  meek  and  lowly 
Saviour,  who,  instead  of  countenancing,  always 
condemned  it ; — has  prejudiced  the  minds  of  many 
against  ecclesiastical  power  in  any  form.  On 
account  of  this  prejudice  it  is  judged  proper  to 
state,  with  some  degree  of  distinctness,  what  we 
mean  when  we  speak  of  the  Church  of  Christ  as 
being  invested  with  power  for  the  benefit  of  her 
members,  and  for  the  glory  of  her  almightv 
Head. 

It  is  evident  that  even  if  the  Church  w^ere  a  mere 
voluntary  association,  which  neither  possessed  nor 
claimed  any  divine  warrant,  it  would  have  the  same 
powers  which  are  universally  conceded  to  all  other 
voluntary  associations  ;  that  is,  the  power  of  form- 
ing its  own  rules,  of  judging  of  the  qualifications 
of  its  own  members,  and  of  admitting  or  exclud- 
ing, as  the  essential  principles  and  interests  of  the 
body  might  require ;  and  all  this  as  long  as  nei- 
ther the  rules  themselves,  nor  the  execution  of 
them,  infringed  the  laws  of  the  State,  or  violated 
any  public  or  private  rights.  When  a  literary, 
philosophical,  or  agricultural  society  claims  and 
exercises  powers  of  this  kind,  all  reflecting  people 
consider  it  as  both  reasonable  and  safe  ;  and  would 
no  more  think  of  denying  the  right  to  do  so,  than 
they  would  think  of  denying  that  the  father  of  a 
family  had  a  right  to  govern  his  own  household. 


INTRODUCTORY.  21 

as  long  as  he  neither  transgressed  any  law  of  the 
State,  nor  invaded  tiie  peace  of  his  neighbours. 

But  the  Christian  Church  is  by  no  means  to  be 
considered  as  a  mere  voluntary  association.  It  is 
a  body  called  out  of  the  world,  created  by  divine 
institution,  and  created,  as  its  members  beheve,  for 
the  express  purpose  of  bearing  testimony  for  Christ, 
in  the  midst  of  a  revolted  and  rebellious  world, 
and  maintaining  in  their  purity  the  truth  and  ordi- 
nances which  He  has  appointed.  The  members 
of  this  body,  therefore,  by  the  act  of  uniting  them- 
selves with  it,  profess  to  believe  certain  doctrines, 
to  be  under  obligation  to  perform  certain  duties, 
and  to  be  bound  to  possess  a  certain  character.  Of 
course,  the  very  purpose  for  which,  and  the  very 
terms  on  which  the  Master  has  formed  this  body, 
and  bound  its  members  together,  necessarily  imply, 
not  only  the  right,  but  the  duty,  of  refusing  to  ad- 
mit those  who  are  manifestly  hostile  to  the  essen- 
tial principles  of  its  institution,  and  of  casting  out 
those  who,  after  their  admission,  as  manifestly  de- 
part from  those  principles.  To  suppose  less  than 
this,  would  be  to  suppose  that  a  God  of  infinite 
wisdom  has  withheld  from  a  body,  formed  for  a 
certain  purpose,  that  which  is  absolutely  neces- 
sary for  its  defence  against  intrusion,  insult,  and 
perversion ;  in  other  words,  for  its  own  preserva- 
tion. 

Hence  the  Apostle  Paul,  after  the  New  Testa- 
ment Church  was  erected,  speaks  (1  Cor.  xii.  28.) 
of  "  governments,"  as  well  as  "  teachers"  being 
set  in  it  by  the  authority  of  God.  He  expressly 
claims,  (2  Cor.  x.  8.)  an  '<  authority"  which  God 
had  given  to  his  servants  as  rulers  in  the  Church, 
**  for  edification,  and  not  for  destruction."  And 
he  ^exemplifies  this  authority  by  representing  it  as 


22  INTRODUCTORY. 

properly  exercised  in  casting  out  of  the  Church, 
any  one  who  was  immoral  or  profane  :  (1  Cor.  v.) 
Hence  the  officers  of  the  Church  are  spoken  of  as 
*'  guides,"  (jiyovuzvoi)  "  overseers,"  or  "  bishops" 
fsmcKOTToi')  and  "  rulers,"  (npoearoiTEs^ — and  it  is  de- 
clared to  be  their  duty,  not  only  to  instruct,  warn, 
and  entreat ;  but  also  to  "  rebuke,"  or  authorita- 
tively to  admonish  and  censure.  They  were  com- 
manded by  the  authority  of  the  Head  of  the  Church 
(1  Cor.  v.;  Tit.  iii.  10,)  to  "reject,"  to  "put 
away  from  them,",  after  using  proper  admonition, 
those  who  were  grossly  heretical  or  immoral. 
In  short,  in  that  period  of  gospel  simplicity,  and 
purity,  the  Church  claimed  no  authority  over  any 
but  her  own  members  ;  and  even  over  them,  no 
other  authority  than  that  which  related  to  their 
character,  duties,  and  interests  as  members,  and 
was  deemed  essential  to  her  own  well-being. 

And  as  this  power  of  the  Church  is  not  self- 
created  or  self-assumed,  but  derived  from  her  gra- 
cious and  almighty  Head  ;  and  as  it  is,  and  can, 
of  right,  only  be,  exercised  over  her  own  mem- 
bers ;  so  it  is  merely  spiritual  in  its  nature ;  in 
other  words,  it  claims  no  right  whatever  to  inflict 
temporal  pains  or  penalties.  It  cannot  touch  the 
persons  or  property  of  those  to  whom  it  is  directed. 
It  addresses  itself  only  to  their  judgments  and  con- 
sciences. It  includes  only  a  right  to  instruct, 
warn,  rebuke,  censure,  andcast  out,  that  is,  to  ex- 
clude from  the  privileges  of  the  body.  This  last 
step,  is  the  utmost  length  to  which  it  can  go. 
When  the  Church  has  excluded  from  her  pale 
those  toward  w^hom  this  power  is  directed  ;  in 
other  words,  when  she  hns  declared  them  out  of 
her  communion  or  fellowship,  she  has  done  every 
thing  to  which  her  power  extends.     All  beyond 


INTRODUCTORY.  23 

Lhis  is  usiirpntion  and  oppression.  The  great  end 
of  Church  Government,  is  not  to  employ  physical 
force;  but  moral  weapons  only.  It  can  never 
invade  the  right  of  private  judgment.  It  can 
never  exert  its  power  over  any  but  those  who 
voluntarily  submit  to  it.  And  it  prescribes  no 
sanctions  but  those  which  have  for  their  object  the 
moral  benefit  of  the  body  itself,  and  also  of  the 
individuals  to  whom  they  are  awarded.  The 
gospel  knows  nothing  of  delivering  men  over  to 
the  secular  arm,  to  be  punished  for  offences  against 
the  Church.  The  Church  might,  therefore,  exert 
her  whole  power,  in  its  plenary  extent,  though  all 
the  governments  of  the  world  were  arrayed  against 
her  in  the  bitterest  hostility,  as  they  have  once 
been  and  as  they  may  again  be  found. 

And,  as  all  the  power  of  the  Church  is  derived, 
not  from  the  civil  government,  but  from  Christ, 
the  almighty  King  of  Zion  ;  and  as  it  is  purely 
spiritual  in  its  nature  and  sanctions  ;  so  the  power 
of  Church  officers  is  merely  ministerial.  They 
are,  strictly,  servants,  who  are  to  be  governed,  in 
all  things,  by  the  pleasure  of  their  employer. 
They  have  only  authority  to  announce  what  the 
Master  has  said,  and  to  decide  agreeably  to  that 
will  which  he  has  made  known  in  his  word. 
Like  ambassadors  at  a  foreign  court,  they  cannot 
go  one  jot  or  tittle  beyond  their  instructions.  Of 
course,  they  have  no  right  to  set  up  a  law  of  their 
own.  The  Bible  is  the  great  statute-book  of  the 
body  of  which  we  speak;  the  only  infallible  rule 
of  faith  and  practice.  And  nothing  cnn  be  right- 
fully inculcated  on  the  members  of  the  Church, 
as  truth,  or  demanded  of  them,  as  duty,  but  that 
which  is  found  in  that  great  charter  of  the  privi- 
leges as  well  as  the  obligations  of  Christians. 


24  irsTRODUCTORY. 

To  complete  the  view  of  that  ecclesiastical  power 
which  we  consider  as  implied  in  Church  govern- 
ment, it  is  only  necessary  to  add,  that  it  is  given 
solely  for  the  benefit  of  the  Church,  and  not  for 
the  aggrandizement  of  Church  officers.  Tyrants 
in  civil  government  have  taught,  and  acted  upon 
the  principle,  that  the  great  end  of  all  political 
establishments,  is  the  exaltation  of  a  few  at  the 
expense  of  the  many.  And  it  is  deeply  to  be 
deplored  that  the  same  principle  has  been  too  often 
apparently  adopted  by  bodies  calling  themselves 
Churches  of  Christ.  Nothing  can  be  more  oppo- 
site than  this,  to  the  spirit  and  law  of  the  Re- 
deemer. The  "  authority"  which  the  Apostle 
claims  as  existing,  and  to  be  exercised  in  the 
Church,  he  represents  (2  Cor.  x.  8,)  as  given  "for 
edification,  and  not  for  destruction  :" — not  for  the 
purpose  of  creating  and  pampering  classes  of 
"  privileged  orders,"  to  "  lord  it  over  God's  heri- 
tage ;"  not  to  build  up  a  system  of  polity,  which 
may  minister  to  the  pride  or  the  cupidity  of  an 
ambitious  priesthood ;  not  to  form  a  body,  under 
the  title  of  clergy,  with  separate  interests  from  the 
laity  of  the  Church.  All  this  is  as  wicked  as  it 
is  unreasonable.  No  office,  no  power  is  appointed 
by  Jesus  Christ  in  his  Church,  but  that  which  is 
necessary  to  the  instruction,  the  purity,  and  the 
happiness  of  the  whole  body.  All  legitimate 
government  here,  as  well  as  elsewhere,  is  to  be 
considered  as  a  means,  not  an  end  ;  and  as  no 
further  resting  on  divine  authority,  than  we  can 
say  in  support  of  all  its  claims  and  acts,  "  thus 
saith  the  Lord  ;"  than  it  is  adapted  to  build  up 
the  great  family  of  those  who  profess  the  true 
religion,  in  knowledge,^  peace,  and  holiness  unto 
salvation. 


INTRODUCTORY.  25 

The  summary  of  the  doctrine  of  Presbyterians, 
then,  concerning  ecclesiastical  power,  may  be 
considered  as  comprehended  in  the  following  pro- 
positions : 

1.  That  the  Lord  Jesus  Christ  is  the  only  King 
and  Head  of  the  Church,  the  Fountain  of  all 
power ;  and  that  no  man  or  set  of  men,  have  any 
right  to  consider  themselves  as  holding  the  place 
of  his  vicar,  or  representative. 

2.  That  the  Bible  contains  the  code  of  laws 
which  Christ  has  enacted,  and  given  for  the  go- 
vernment of  his  Church;  and  that  it  is  the  only 
infallible  rule  of  faith  and  practice. 

3.  That  his  kingdom  is  not  of  this  world ;  and 
of  course,  that  the  Church  can  take  no  cognizance 
of  any  other  concerns  than  those  which  relate  to 
the  spiritual  interests  of  men. 

4.  That  the  power  of  Church  officers  is  not 
original,  or  inherent,  but  altogether  derived  and 
ministerial.  They  have  no  other  authority  than, 
as  his  servants,  and  in  his  name,  to  proclaim  the 
truth  which  he  has  declared,  and  to  urge  to  the 
performance  of  those  duties  which  he  has  com- 
manded. 

5.  That  nothing  can  be  lawfully  required  of  any 
one  as  a  member  of  the  Church,  excepting  what 
is  expressly  taught  in  Scripture  ;  or,  by  good  and 
necessary  consequence  to  be  inferred  from  what 
is  expressly  taught  there. 

6.  That  the  Church  being  instituted  by  Christ 
for  the  chief  purpose  of  maintaining  in  their  purity 
the  doctrines  and  ordinances  of  Christ,  is  author- 
ized and  bound  by  Him  to  refuse  to  admit  to  her 
fellowship  those  who  are  known  to  be  hostile  to 
this  purpose,  and  to  exclude  such  as  are  found  to 
oflend  against  this  purpose  after  admission. 

3 


20  INTRODUCTORY. 

7.  That  the  discipline  and  penalties  of  the 
Church  are  wholly  of  a  moral  kind,  consisting  of 
admonition,  entreaty,  warning,  suspension,  and 
excommunication  ;  and  that  exclusion  from  the 
fellowship  of  the  body,  is  the  highest  penalty  that 
can  be  inflicted  on  any  delinquent. 

8.  That  the  apostolic  Church,  though  under 
the  bitterest  persecution,  was  instructed  by  the 
inspired  Apostles,  to  exercise  the  power  mentioned, 
and  did  actually  exercise  the  same ;  and  is  to  be 
considered  as  therein  exemplifying  and  teaching 
the  principles  which  ought  to  regulate  the  Church 
in  all  ages. 

9.  That  the  Church  can  exercise  no  authority 
over  any  others  than  her  own  members.   - 

10.  That  none  can  be  compelled  to  be  members, 
or  to  submit  to  her  authority  any  longer  than  they 
choose  to  do  so. 

11.  That  the  authority  of  the  Church  cannot 
be  lawfully  exercised  for  any  other  purpose  than 
to  promote  the  purity,  order,  and  edification  of  the 
whole  body ;  and  that  of  course,  any  exercise  of 
Church  power  which  has  for  its  object  the  aggran- 
dizement of  ecclesiastics,  at  the  expense  of  the 
body  of  the  Church,  is  an  unscriptural  abuse. 
And, 

12.  Finally;  that  all  civil  establishments  of 
religion,  in  any  form,  or  under  any  denomination, 
are  wrong  ;  contrary  to  the  spirit  of  Christianity  ; 
injurious  to  the  best  interests  of  the  Church  ;  and 
really  more  to  be  deprecated  by  the  enlightened 
friends  of  piety,  than  the  most  sanguinary  perse- 
cution that  can  be  inflicted  by  the  arm  of  power. 

In  every  Church  completely  organized,  that  is, 
furnished  with  all  the  ofiicers  which  Christ  has 


INTRODDCTORY.  27 

instituted,  and  which  are  necessary  for  carrying 
into  full  etfect  the  laws  of  his  kingdom,  there 
ought  to  be  three  classes  of  officers,  viz :  at  leasL 
one  Teaching  Elder,  Bishop,  or  Pastor ;  a  bench 
of  Ruling  Elders,  and  Deacons.  The  first  to 
"  minister  in  the  word  and  doctrine,"  and  to  dis- 
pense the  sacraments ;  the  second  to  assist  in  the 
inspection  and  government  of  the  Church ;  and 
the  third  to  "  serve  tables ;"  that  is,  to  take  care 
of  the  Church's  funds  destined  for  the  support  of 
the  poor,  and  sometimes  to  manage  whatever 
relates  to  the  temporal  support  of  the  gospel  and 
its  ministers. 

The  following  essay  will  be  devoted  to  the  con- 
sideration of  the  second  class  of  these  officers, 
namely,  Ruling  Elders ;  and  the  points  which  it  is 
proposed  more  particularly  to  discuss,  are  the  fol. 
lowing :  the  Church's  warrant  for  this  class  of 
ofBcers ;  the  nature,  design,  and  duties  of  the  of- 
fice itself;  the  qualifications  proper  for  those  who 
bear  it ;  the  distinction  between  this  office,  and 
that  of  deacons ;  by  whom  Ruling  Elders  ought 
to  be  elected ;  in  what  manner  they  should  be 
ordained ;  the  principles  which  ought  to  regulate 
their  withdrawing  or  being  deposed  from  office, 
removing  from  one  Church  to  another,  &c. ;  and, 
finally,  the  advantages  attending  this  form  of 
government  in  the  Church. 

The  question,  whether  the  Church  has  <^ny 
warrant  for  this  class  of  officers,  will  have  differ- 
ent degrees  of  importance  attached  to  it  by  dilier- 
ent  persons.  Those  who  believe  that  no  form  of 
Church  government  whatever  can  justly  claim  to 
be,  in  any  sense,  of  divine  right,  will,  of  course, 
consider  this  inquiry  as  of  small    moment.     H 


28  INTRODUCTORY. 

the  Church  be  at  perfect  liberty,  at  all  times, 
to  adopt  what  form  of  government  she  pleases, 
and  to  modify,  or  entirely  to  change  the  same  at 
pleasure ;  then  no  other  warrant  than  her  own 
convenience  or  will,  ought  to  be  required.  But 
if  the  writer  of  the  following  pages  be  correct  in 
believing,  that  there  is  a  form  of  government  for 
the  family  of  God  laid  down  in  Scripture,  to 
which  it  is  the  duty  of  the  Church,  in  all  ages,  to 
conform ;  then  the  inquiry  which  it  is  the  purpose 
of  several  of  the  succeeding  chapters  to  pursue, 
is  plainly  important,  and  demands  our  serious 
attention. 

It  is  believed,  then,  that  the  following  positions, 
in  reference  to  the  office  now  under  consideration, 
may  be  firmly  maintained,  viz  ;  that  under  the 
Old  Testament  economy  in  general,  and  especially 
in  the  Synagogue  service.  Elders  were  invariably 
appointed  to  exercise  authority  and  bear  rule  in 
ecclesiastical  society  ; — That  similar  Elders,  after 
the  model  of  the  Synagogue,  were  appointed  in 
the  primitive  Church,  under  the  direction  of  in- 
spired Apostles ; — That  we  find  in  the  writings 
of  some  of  the  early  Fathers,  evident  traces  of  the 
same  office  as  existing  in  their  times  ; — That  the 
Waldenses,  and  other  pious  witnesses  for  the 
truth,  during  the  dark  ages,  retained  this  class  of 
officers  in  the  Church,  as  a  divine  institution  ; — 
That  the  Reformers,  with  very  few  exceptions, 
when  they  separated  from  the  corruptions  of 
Popery,  restored  this  office  to  the  Church  ; — That 
a  number  of  distinguished  divines  and  Churches, 
not  otherwise  Presbyterian,  who  have  flourished 
since  the  Reformation,  have  remarkably  con- 
curred in  declaring  for  the  same  office ;  —  and, 


TESTIMONY  FROM  THE  OLD  TESTAMENT  CHURCH.  29 

finally,  that  Ruling  Elders,  or  officers  of  a  simi- 
lar kind,  are  indispensably  necessary  in  every 
well  ordered  congregation.  Each  of  these 
topics  of  argument  is  entitled  to  separate  consid- 
eration. 


CHAPTER   II. 

TESTIMONY  FROM  THE  ORDER  OF  THE  OLD  TESTA- 
MENT   CHURCH. 

It  is  impossible  fully  to  understand  either  the 
spirit,  the  facts,  or  the  nomenclature  of  the  New 
Testament,  without  going  back  to  the  Old.  The 
Christian  religion  is  founded  upon  that  of  the 
Jews ;  or  rather  is  the  completion  of  it.  The 
latter  was  the  infancy  and  adolescence  of  that 
body  of  which  the  former  is  the  manhood.  And 
it  is  remarkable,  that  no  class  of  theologians  more 
strenuously  contend  for  the  connexion  between 
the  Jewish  and  Christian  economies,  and  the  im- 
practicability of  taking  intelligent  views  of  the 
one,  without  some  previous  knowledge  of  the 
other,  than  most  of  those  who  deny  the  apostolic 
origin  of  the  class  of  officers  now  under  consid- 
eration. With  all  such  persons,  then,  we  join 
issue.  And,  as  a  very  large  part  of  the  titles 
and  functions  of  ecclesiastical  oflicers  were,  evi- 
dently, transmitted  from  the  ceremonial  to  the 
spiritual  economy,  it  is  indispensably  necessary, 
in  order  fully  to  understand  their  character,  to  go 
back  to  their  source. 

3* 


30  TESTI^rONY    FR03I    THE 

The  term  Elder,  corresponding  with  jpr.  in  He- 
brew, and  npsafivTF.poi^  in  Greek,  literally  signiHes 
an  aged  person.  Among  the  Jews,  and  the  east- 
ern nations  generally,  persons  advanced  in  life 
were  commonly  selected  to  fill  stations  of  dignity 
and  authority,  because  they  were  supposed  to  pos- 
sess most  wisdom,  gravity,  prudence,  and  experi- 
ence. From  this  circumstance,  the  term  Elder, 
became,  in  process  of  time,  and  by  a  natural  as- 
sociation of  ideas,  an  established  title  of  office.* 
Accordingly,  the  Jews  gave  this  title  to  most  of 
their  officers,  civil  as  well  as  ecclesiastical,  long 
before  Synagogues  were  established.  From  the 
time  of  Moses,  they  had  elders  over  the  nation,  as 
well  as  over  every  city,  and  smaller  community. 
These  are  repeatedly  represented  as  inspectors, 
and  rulers  of  the  people ;  as  "  officers  set  over 
them ;"  and,  indeed,  throughout  their  history, 
there  is  every  reason  to  believe  that  the  body  of 
the  people  never,  themselves,  exercised  gover- 
mental  acts ;  but  chose  their  Elders,  to  whom  all 
the  details  of  judicial  and  executive  authority,  un- 


*  It  has  been  often  remarked,  that  the  ancient  official 
use  of  this  word,  as  implying  wisdom  and  experience, 
is  still  preserved  in  many  modern  languages,  in  which 
Seigneur,  Signor,  Senator,  and  other  similar  words,  are 
■used  to  express  both  dignity  and  authority.  It  is  evi- 
dent that  all  these  words,  and  some  others  which  might 
be  mentioned,  are  derivatives  from  the  Latin  word 
Se7iior.  It  is  no  less  plain,  that  the  title  of  the  magis- 
trates of  cities  and  boroughs,  who  are  called  Aldermen 
or  Elderme?!,  is  from  the  same  origin  with  our  modern 
term  Elder.  Many  of  the  titles  of  respect,  both  in  the 
Eastern  and  Western  world,  were  it  proper  to  take  time 
for  the  purpose,  might  be  traced  beyond  all  doubt  to  a 
similar  source. 


OLD    TESTAMENT    CHURCH.  31 

der  their  divine  Legislator  and  Sovereign,  were 
constantly  committed. 

The  following  specimen  of  the  representation 
given  on  this  subject,  in  various  parts  of  the  Old 
Testament,  will  suffice,  at  once,  to  illustrate  and 
establish  what  is  here  advanced.  Even  while  the 
children  of  Israel  were  in  Egypt,  they  seem  to 
have  had  Elders,  in  the  official  sense  of  the  word ; 
for  Jehovah,  in  sending  Moses  to  deliver  them, 
said.  Go,  and  gather  the  Elders  of  Israel  together, 
and  say  unto  them,  the  Lord  hath  visited  you, 
and  hath  seen  what  is  done  to  you  in  Egypt ;  Ex- 
odus iii.  16.  In  the  wilderness,  the  Elders  of 
Israel  are  spoken  of  as  called  together  by  Moses, 
appealed  to  by  Moses,  and  officially  acting  under 
that  divinely  commissioned  leader,  on  occasions 
almost  innumerable.  These  elders  appear  to  have 
been  of  different  grades,  and  endowed,  of  course, 
with  different  powers ;  Exod.  xvii.  5 ;  xviii.  12  ; 
xxiv.  1.  9;  Numbers  xi.  16;  Deut.  xxv.  7 — 9; 
xxix.  10;  xxxi.  9.  28.  From  these  and  other 
passages,  it  would  seem,  they  had  seventy  Elders 
over  the  nation ;  and  besides  these.  Elders  over 
thousands,  over  hundreds,  over  fifties,  and  over 
tens,  who  were  all  charged  with  inspection  and 
rule  in  their  respective  spheres.  Again,  we  find 
inspectors  and  rulers  of  the  people,  under  the 
name  of  Elders,  existing,  and  on  all  public  occa- 
sions, acting  in  their  official  character,  in  the  time 
of  Joshua  ;  during  the  period  of  the  Judges  ;  under 
the  kings,  especially  during  the  most  favoured 
and  happy  season  of  their  kingly  dominion  ;  prob- 
ably during  the  captivity  in  Babylon;  and,  be- 
yond all  doubt,  as  soon  as  they  returned  from 
captivity,  and  became  settled  in  their  own  land ; 
until  the  Synagogue  system  was  regularly  estab- 


32  TESTIMONY    FROM    THE 

lished  as  the  stated  means  of  popular  instruction 
and  worship. 

When  the  Synagogue  service  was  instituted,  is 
a  question  which  has  been  so  much  controverted, 
and  is  of  so  much  real  uncertainty  that  the  dis- 
cussion of  it  will  not  be  attempted  in  this  place, 
especially  as  it  is  a  question  of  no  sort  of  impor- 
tance in  the  inquiry  now  before  us.  All  that  it  is 
necessary  for  us  to  assume,  is  that  it  existed,  at 
the  time  of  our  Lord's  advent,  and  for  a  consider- 
able time  before  ;  and  that  the  Jews  had  been  long 
accustomed  to  its  order  and  worship ;  which  no 
one,  it  is  presumed,  will  think  of  questioning. 
Now,  whatever  might  have  been  its  origin,  no- 
thing can  be  more  certain,  than  that,  from  the 
earliest  notices  we  have  of  the  institution,  and 
through  its  whole  history,  its  leading  officers  con- 
sisted of  a  bench  of  Elders,  who  were  appointed 
to  bear  rule  in  the  congregation  ;  who  formed  a 
kind  of  Consistory,  or  ecclesiastical  judicatory, — 
to  receive  applicants  for  admission  into  the  Church ; 
to  watch  over  the  people,  as  well  in  reference  to 
their  morals,  as  their  obedience  to  ceremonial  and 
ecclesiastical  order  ;  to  administer  discipline  when 
necessary  ;  and,  in  short,  as  the  representatives 
of  the  Church  or  congregation,  to  act  in  their 
name  and  behalf;  to  "  bind"  and  "  loose ;"  and 
to  see  that  every  thing  was  "  done  decently  and 
in  order." 

It  is  not  forgotten  that  a  few  eminent  writers, 
following  the  celebrated  German  errorist,  Erastus, 
have  contended  that  there  was  no  ecclesiastical 
government  among  the  Jews  distinct  from  the 
civil;  and  that,  of  course,  there  were  no  rulers  of 
the  Synagogue,  separate  from  the  civil  judges. 
Those  who  wish  to  see  this  error  satisfactorily 


OLD    TESTAMENT    CHURCH.  33 

refuted,  and  the  existence  of  a  distinct  ecclesiasti- 
cal government  among  that  people  clearly  estab- 
lished, may  consult  what  has  been  written  on  the 
subject,  by  the  learned  Gillespie,*  by  professor 
Rutherford, t  by  Bishop  Stillingfleet,{  and  others ; 
from  whose  writings  they  will  be  convinced,  be- 
yond all  reasonable  doubt,  that  the  civil  and  ec- 
clesiastical judicatories  were  really  distinct ;  that 
the  persons  composing  each,  as  well  as  their  re- 
spective spheres  of  judgment  were  peculiar  ;  and 
that  the  latter  existed  long  after  the  civil  sove- 
reignty of  the  Jewish  people  was  taken  away. 

There  has  been,  indeed,  much  diversity  of  opi- 
nion among  learned  men,  concerning  a  variety  of 
questions  which  arise  in  reference  to  these  El- 
ders of  the  Synagogue ;  as,  for  example,  whether 
there  was  a  difference  of  rank  among  them ; 
whether  some  were  teachers  as  well  as  rulers, 
and  others  rulers  only ;  whether  there  was  any 
diversity  in  their  ordination,  &c.,  &c.  But 
while  eminent  writers  on  Jewish  antiquities  have 
differed,  and  continue  to  differ,  in  relation  to  these 
points,  they  are  all  perfectly  agreed  in  one  point, 
namely,  that  in  every  Synagogue  there  was  a 
bench  of  Elders,  consisting  of  at  least  three  per- 
sons, who  were  charged  with  the  whole  inspec- 
tion, government,  and  discipline  of  the  Syna- 
gogue ;  who,  as  a  court  or  bench  of  rulers,  re-* 
ceived,  judged,  censured,  excluded,  and,  in  a  word, 
performed  every  judicial  act,  necessary  to  the 
regularity  and  welfare  of  the  congregation.     In 


*  Aaron's  Rod,  &c.  Lond.  4to.  1646. 
•f  Divine  Right  of  Church  Government,  &c.  Lend. 
4to.  1646. 

t  Irenicum.  Paru  2.  Chapter  6. 


34  TESTIMONY    FROM    THE 

this  general  fact,  Vitringa,  Selden,  Voefius,  Marck, 
Grotius,  Lightfoot,  Blondel,  Salmasiiis,  and,  in- 
deed, so  far  as  I  can  now  recollect,  all  the  writers 
on  this  subject,  M'ho  deserve  to  be  represented  as 
high  authorities,  substantially  agree.  And  in 
support  of  this  fact,  they  quote  Philo,  Josephus, 
Maimonides,  Benjamin  of  Tudela,  and  the  great 
mass  of  other  Jewish  witnesses,  who  are  consid- 
ered as  holding  the  first  rank  among  Rabbinical 
authorities.  Indeed,  they  speak  of  the  fact  as  too 
unquestionable  to  demand  any  formal  array  of 
testimony  for  its  confirmation.* 

Accordingly,  we  find  various  passages  in  the 
New  Testament  history,  which  refer  to  these 
Ruling  Elders,  as  belonging  to  the  old  economy, 
then  drawing  to  a  close,  and  which  admit,  it  would 
appear,  of  no  other  interpretation  than  that  which 
supposes  their  existence.  The  following  specimen 
will  suffice  ;  Mark  v.  22.  "  And,  behold,  there 
Cometh  one  of  the  rulers  of  the  Synagogue,  Jairus 
by  name ;  and  when  he  saw  him  he  fell  at  his 
feet;"  Acts  xiii.  15.  "And  after  the  reading  of 
the  law  and  the  prophets,  the  rulers  of  the  Syna- 
gogue sent  unto  them,  saying.  Ye  men  and  breth- 
ren, if  ye  have  any  word  of  exhortation  for  the 
people,  say  on."  On  this  latter  passage.  Dr.  Gill, 
an  eminent  master  of  oriental,  and  especially  of 
rabbinical  learning,  in  his  Commentary,  writes 
thus  : — "  The  rulers  of  the  Synagogue  sent  unto 

*  When  the  unanimous  agreement  of  these  learned 
writers  is  asserted,  it  is  not  meant  to  be  alleged  that 
they  all  entertain  the  same  views  of  the  Elders  of  the 
Synagogue,  as  to  all  particulars;  but  simply  that  they 
ail  unite  in  maintaining  that  there  was,  in  every  Syna- 
gogue, such  a  bench  of  Elders,  who  conducted  its  dis- 
ciplme,  and  managed  its  aifairs. 


OLD   TESTAMENT   C^iURCH.  35 

them :  that  is,  those  who  were  the  principal  men 
in  the  Synagogue ;  the  Ruler  of  it,  together 
with  the  Elders ;  for  there  was  but  one  Ruler  in 
a  Synagogue,  though  there  were  more  Elders ; 
and  so  the  Syriac  version  here  renders  it,  the 
Elders  of  the  Synagogue."  By  this  language,  as 
I  understand  the  Doctor,  he  does  not  mean  to  in- 
timate that  the  other  Elders  of  whom  he  here 
speaks,  did  not  bear  rule  in  the  Synagogue ;  but 
that  there  was  only  one,  who,  by  way  of  emi- 
nence,  was  called,  "  the  Ruler  of  the  Synagogue;" 
that  is,  who  presided  at  their  meetings  for  official 
business.  It  is  plain,  however,  that,  even  in  this 
assertion,  he  is  in  ^ome  degree  in  error  ;  for  more 
than  once  we  find  a  plurality  of  persons  in  single 
Synagogues  spoken  of  as  "  Rulers." 

The  learned  Vitringa,  who,  undoubtedly,  is  en- 
titled to  a  very  high  place  in  the  list  of  authori- 
ties on  this  subject,  is  of  the  opinion,  that  all  who 
occupied  a  place  with  the  bench  of  Elders  in  the 
Synagogue,  were  of  one  and  the  same  rank  or  or- 
der ;  that  they  all  received  one  and  the  same  or- 
dination ;  and  were,  of  course,  equally  authorized 
to  preach,  when  duty  or  inclination  called  them  to 
this  part  of  the  public  service,  as  well  as  to  rule. 
And  in  this  opinion  he  is  joined  by  some  others, 
whose  judgment  is  worthy  of  the  highest  respect. 
But,  at  the  same  time,  this  eminent  man  freely 
grants,  that  a  majority  of  the  Elders  of  the  Syna- 
gogue were  not,  in  fact,  ordinarily  employed  in 
teaching  or  preaching  ;  that  this  part  of  the  public 
service  was  principally  under  the  direction  of  the 
chief  ruler,  or  head  of  each  Synagogue,  who  at- 
tended to  it  himself,  or  called  on  one  of  the  other 
Elders,  or  even  any  other  learned  Doctor  who 
might  be  present,  and  who  was  deemed  capable 


36  TESTI3I0NY    FROM    THE 

of  addressing  the  people  in  an  instructive  and 
acceptable  manner :  and  that  the  chief  business 
of  the  mass  of  the  Elders  was  to  rule*  The 
correctness  of  this  opinion  has  been  questioned. 
A  number  of  other  writers,  quite  his  equals,  both 
in  talents  and  learning,  and  especially  quite  as 
conversant  with  Jewish  authorities,  have  main- 
tained, that  a  majority  of  the  Elders  in  the  Syna- 
gogue, were  neither  chosen  nor  set  apart  to  the 
function  of  teaching,  but  to  that  of  ruling  only. 
But,  in  the  want  of  absolute  certainty  which  ex- 
ists on  this  subject,  and  for  the  sake  of  argument, 
I  am  willing  to  acquiesce  in  Vitringa's  opinion. 
Suppose  it  to  have  been  as  he  alleges : — this  is 
quite  sufficient  for  our  purpose.  If  it  be  conceded, 
that  there  was,  in  every  Synagogue,  a  bench  of 
Elders,  who,  as  a  judicial  body,  were  entrusted 
with  the  whole  government  and  discipline  of  the 
congregation  : — that  a  majority  of  these  Elders 
Beldom  or  never  preached,  but  were,  in  fact  (what- 
ever right  they  might  have  had)  chiefly  occupied 
as  ecclesiastical  rulers  ;  and  that  all  ecclesiastical 
matters,  instead  of  being  discussed  and  decided 
by  the  congregation  at  large,  were  constantly 
committed  to  the  judicial  deliberation  and  decision 
of  this  Eldership  ;  if  these  things  be  granted — and 
they  are  granted,  in  substance,  by  every  writer 
with  whom  I  am  acquainted,  entitled  to  be  referred 
to  as  an  authority; — it  is  all  that  can  be  con- 
sidered as  material  to  the  purpose  of  our  argu- 
ment. This  will  appear  more  fully  in  the  sequel. 
These  officers  of  the  Synagogue  were  called 
by  different  names,  as  we  learn  from  the  New 
Testament,  and  from  the  most  respectable  Jewish 
authorities.  The  most  common  and  familiar 
*  De  Synagoga  Vetere.  Lib.  iii.  Par.  i.  Cap.  7. 


OLD    TESTAMENT    CHURCH.  37 

name,  perhaps,  was  that  of  Elders,  as  before 
stated  at  large.  They  were  also  called  rulers  of 
the  Synagogue ;  a  title  of  frequent  occurrence  in 
the  New  Testament,  as  applied  to  the  whole  bench 
of  the  Elders  in  question;  but  which  would  seem, 
from  some  passages,  to  have  been,  at  least,  some- 
times applied,  by  way  of  eminence,  to  the  princi- 
pal ruler  in  each  Synagogue,  which  principal 
ruler  appears,  however,  to  have  been  of  the  same 
general  rank,  or  order,  with  the  rest,  and  to  have 
had  no  other  precedence  than  that  which  con- 
sisted in  presiding  and  taking  the  lead  in  the  public 
service.  These  officers  were  further  called  Heads 
of  the  Synagogue,  Overseers,  or  Bishops,  Presi- 
dents, Orderers,  or  Regulators  of  the  affairs  of  the 
Synagogue,  Guides,  &c.  &c.  These  titles  are 
given  at  length  by  Vitringa,*  Selden,+  and  others, 
with  the  original  vouchers  and  exemplifications 
of  each  ;  showing  that  they  all  imply  bearing  rule, 
as  well  as  the  enjoyment  of  pre-eminence  and 
dignity. 

And  as  these  Elders  were  distinguished  from 
the  common  members  of  the  Synagogue  by  appro- 
priate titles,  indicating  official  honour  and  power ; 
so  they  had  also  distinct  and  honourable  scats  as- 
signed them,  when  the  congregation  over  which 
they  ruled  was  convened.  The  place  of  sitting 
usually  appropriated  to  them,  was  a  semi-circuJar 
bench,  in  the  middle  of  which  the  chief  ruler  was 
placed,  and  his  colleagues  on  each  side  of  him, 
with  their  faces  toward  the  assembly,  and  in  a 
certain  position  with  respect  to  the  Ark,  the  prin- 
cipal door,  and  the  cardinal  points  of  the  com- 

*  De  Synagoga  Vetere,  Lib.  iii.  Par.  i.  Cap.  1,  2,  3. 
•|-  De  Svnedriis — passim. 
4 


38  TESTi>roNr  from  the 

pass.  This  statement  is  confirmed  by  the  learned 
Thorndike,  a  distinguished  Episcopal  divine,  of 
the  17th  century.  In  speaking  of  the  Consistory, 
or  bench  of  Eiders,  in  the  Synagogue,  and  de- 
scribing their  manner  of  sitting  in  public  worship, 
he  makes  the  following  statement,  in  the  form  of 
a  quotation  from  Maimonides,  and  confirms  it 
abundantly  from  other  sources.  "  How  sit  the 
people  in  the  Synagogue?  The  Elders  sit  with 
their  faces  towards  the  people,  and  their  backs  to- 
wards the  Recall  (the  place  where  they  lay  the 
copy  of  the  law ;)  and  all  the  people  sit  rank  be- 
fore rank,  the  face  of  every  rank  towards  the 
back  of  the  rank  before  it ;  so  the  faces  of  all  the 
people  are  towards  the  Sanctuary,  and  towards 
the  Elders,  and  towards  the  Ark ;  and  when  the 
Minister  of  the  Synagogue  standeth  up  to  prayer, 
he  standeth  on  the  ground  before  the  Ark,  with 
his  face  toward  the  sanctuary,  as  the  rest  of  the 
people."  * 

The  number  of  the  Elders  in  each  Synagogue 
was  not  governed  by  any  absolute  rule.  In  large 
cities  according  to  certain  Jewish  authorities  quot- 
ed by  Vitringa  the  number  was  frequently  very 
large.  But  even  in  the  smallest  Synagogues,  we 
are  assured,  as  mentioned  in  a  former  page,  that 
there  were  never  less  than  three,  that  the  judica- 
tory might  never  be  equally  divided. 

Such  were  the  arrangements  for  maintaining 
purity  and  order  in  the  Synagogues,  or  parish 
churches  of  the  old  economy,  anterior  to  the  ad- 
vent of  the  Messiah.  It  would  seem  to  be  impos- 
sible for  any  one  to  contemplate  this  statement,  so 

*  Discourse  of  the  Service  of  God  in  Religious  As- 
semblies.    Chap.  3.  p.  56. 


OLD    TESTAMENT    CHURCH.  39 

amply  supported  by  all  sound  authority,  without 
recognising  a  striking  likeness  to  the  arrangements 
afterwards  adopted  in  the  New  Testament  Church. 
Tliat  this  likeness  is  real,  and  has  been  main- 
tained by  some  of  the  ablest  writers  on  the  sub- 
ject, the  following  short  extracts  will  sulhciently 
establish. 

The  first  quotation  shall  be  taken  from  Bishop 
Burnet.  "  Among  the  Jews,"  says  he,  "  he  who 
was  the  chief  of  the  Synagogue  was  called  Cka' 
zati  Hakcnesctli.,  that  is,  the  Bishop  of  the  Con- 
gregation, and  SJteliadi  Tsibbor^  the  angel  of  tlie 
Church.  And  the  Christian  Church  being  mo- 
delled as  near  the  form  of  the  Synagogue  as 
could  be,  as  they  retained  many  of  the  rites,  so 
the  form  of  their  government  was  continued,  and 
the  names  remained  the  same."  And  again ; 
»'  In  the  Synagogues  there  was,  first,  one  that 
was  called  the  Bishop  of  the  Congregation.  Next 
the  three  Orderers,  and  Judges  of  every  thing 
about  the  Synagogue,  who  were  called  Tsekenim, 
and  by  the  Greeks,  nptaSvrtpoi  or  ytpovrti.  These 
ordered  and  determined  every  thing  that  concern- 
ed the  Synagogue,  or  the  persons  in  it.  Next  to 
them,  were  the  three  Far?iassin^  or  Deacons, 
whose  charge  was  to  gather  the  collections  of  the 
rich,  and  to  distribute  them  to  the  poor.  The 
term  Elder,  was  generally  given  to  all  their 
Judges :  but  chiefly  to  those  of  the  great  Sanhe- 
drim. So  we  have  it  Matt.  xvi.  21.  Mark  viii. 
31.  xiv.  43.  and  xv.  1,  and  Acts  xxiii.  14."  "  A 
great  deal  might  be  said  to  prove  that  the  Apos- 
tles, in  their  first  constitutions,  took  things  as  they 
had  been  modelled  to  their  hand  in  the  Syna- 
gogue.    And  this  they  did,  both  because  it  was 


40  TESTI3I0NY    FROM    THE 

not  their  design  to  innovate,  except  where  the  na- 
ture of  the  Gospel  dispensation  obliged  them  to 
do  it ;  as  also,  because,  they  took  all  means  pos- 
sible  to  gain  the  Jews,  who  we  hnd  were  zealous 
adherers  to  the  traditions  of  their  fathers,  and  not 
easily  weaned  from  those  precepts  of  Moses, 
which  by  Christ's  death  were  evacuated.  And  if 
the  Apostles  went  so  great  a  length  in  complying 
with  them  in  great  matters,  as  circumcision  and 
other  legal  observances,  (which  appears  from  the 
Acts  and  Epistles,)  we  have  good  grounds  to  sup- 
pose that  they  would  have  yielded  to  them  in  what 
"was  more  innocent  and  less  important.  Besides, 
there  appears,  both  in  our  Lord  himself,  and  in 
his  Apostles,  a  great  inclination  to  symbolize  with 
them  as  far  as  was  possible.  Now  the  nature  of 
the  Christian  worship  shows  evidently,  that  it 
came  in  the  room  of  the  Synagogue,  which  was 
moral,  and  not  of  the  temple  worship,  which  was 
typical  and  ceremonial.  Likewise  this  parity  of 
customs  betwixt  the  Jews  and  Christians,  was 
such  that  it  made  them  taken  by  the  Romans, 
and  other  more  overly  observers,  for  one  sect  of 
religion.  And,  finally,  any  that  will  impartially 
read  the  New  Testament,  will  find  that  when  the 
forms  of  government  or  worship  are  treated  of, 
it  is  not  done  with  such  architectonal  exactness, 
as  was  necessary,  if  a  new  thing  had  been  insti- 
tuted, which  we  find  practised  by  Moses.  But  the 
Apostles  rather  speak  as  those  who  give  rules  for 
the  ordering  and  directino;  of  what  was  already  m 
being.  From  all  which  it  seems  well  grounded 
and  rational  to  assume,  that  the  first  constitution 
of  the  Christian  Churches  was  taken  from  the 
model  of  the  Synagoo-ue,  in  which  these  Elders 


OLD    TESTAMENT    CIIUECH.  41 

were  separated,  for  the  discharge  of  their  employ- 
ments, by  an  imposition  of  hands,  as  all  Jewish 
writers  do  clearly  witness."  * 

The  second  testimony  shall  be  that  of  Dr. 
Thomas  Godwin,  an  English  divine  of  great  eru- 
dition, especially  in  oriental  learning.  In  his 
well-known  work,  entitled  "  Moses  and  Aaron," 
we  find  the  following  passage :  "  There  were  in 
Israel  distinct  Courts,  consisting  of  distinct  per- 
sons ;  the  one  principally  for  Church  business ; 
the  other  for  afiairs  in  the  commonwealth ;  the 
one  an  ecclesiastical  Consistory ;  the  other  a  civil 
Judicatory.  The  secular  Consistory  was  named 
a  Sanhedrim,  or  Council ;  the  spiritual,  a  Syna- 
gogue. The  office  of  the  ecclesiastical  court  was 
to  put  a  difference  between  things  holy  and  un- 
holy, and  to  determine  appeals  in  controversies 
of  difficulty.  It  was  a  representative  Church. 
Hence  is  that.  Die  EcclesicB.  Matt,  xviii.  IG.f 

The  next  quotation  shall  be  taken  from  Dr. 
Lightfoot,  another  Episcopal  divine,  still  more 
distinguished  for  his  oriental  and  rabbinical  learn- 
ing. "  The  Apostle,"  says  he  "  calleth  the  min- 
ister EphcojDiis^  (or  Bishop)  from  the  common 
and  known  title  of  the  Cliazan  or  Overseer  in  the 
Synagogue."  And  again  :  "  Besides  these,  there 
was  the  public  minister  of  the  Synagogue,  who 
prayed  publicly,  and  took  care  about  reading  the 
law,  and  sometimes  preached,  if  there  were  not 
some  other  to  discharge  this  office.  This  person 
was  called,  m:}''X  ro'?::',  the  angel  of  the  Church,  ana 

*  Observations  on  the  First  and  Second  Canons,  &c 
pp.  82,  83,  84,  85.     Glasgow,  12mo.  1673. 
■j-  Moses  and  Aaron,  book  5,  chapter  i. 

4* 


42  TESTIMONY    FR03I    THE 

nown  ]in  the  Chazan,  or  Bishop  of  the  congrega- 
tion. The  Aruck  gives  the  reason  of  the  name. 
The  Chazan, says  he,  is  -\3"'S  n^Sa;  the  angel  of  the 
Church,  (or  the  public  minister,)  and  the  Targuni 
renders  the  word  rixn  by  the  word  nnn,  one  that 
oversees.  For  it  is  incumbent  on  him  to  oversee 
how  the  reader  reads,  and  whom  he  may  call  out 
to  read  in  the  law.  The  public  Minister  of  the 
Synagogue  himself  read  not  the  law  publicly  ;  but 
every  Sabbath  he  called  out  seven  of  the  Syna- 
gogue, (on  other  days  fewer,)  whom  he  judged  fit 
to  read.  He  stood  by  him  that  read,  with  great 
care,  observing  that  he  read  nothing  either  falsely 
or  improperly,  and  called  him  back,  and  correct- 
ed him,  if  he  had  failed  in  any  thing.  And 
hence  he  was  called  Ckazan,  that  is,  Errto-zforo?,  Bi- 
shop, or  Overseer.  Certainly  the  signification  of 
the  words  Bishop  and  Angel  of  the  Church,  had 
been  determined  with  less  noise,  if  recourse  had 
been  had  to  the  proper  fountains,  and  men  had 
not  vainly  disputed  about  the  signification  of  words 
taken  I  know  not  whence.  The  service  and  wor- 
ship of  the  temple  being  abolished,  as  being  cere- 
monial, God  transplanted  the  worship  and  public 
adoration  of  God  used  in  the  S3'nagogues,  which 
was  moral,  into  the  Christian  Church  ;  viz  :  the 
public  ministry,  public  prayers,  reading  God's 
word,  and  preaching,  6z;c.  Hence  the  names  of 
the  ministers  of  the  gospel  were  the  very  same, 
the  Angel  of  the  Church,  and  the  Bishop,  which 
belonged  to  the  ]\Iinisters  in  the  Synagogues. 
"  There  was  in  every  Synagogue,  a  bench  of 
three.  This  bench  consisted  of  three  Elders, 
rightly  and  by  imposition  of  hands  preferred  to 
the  Eldership."      "  There  were  also  three  Dea- 


OLD    TESTAMENT    CHURCH.  43 

cons,  or  Almoners,  on  which  was  the  care  of  the 
poor."  * 

In  another  place,  the  same  learned  orientalist 
says,  describing  the  worship  in  the  Jewish  Syna- 
gogue :  "  In  the  body  of  the  Church  the  congre- 
gation met,  and  prayed  and  heard  the  law,  and 
the  manner  of  their  sitting  was  this  :  The  Elders 
sat  near  the  Chancel,  with  their  faces  down  the 
Church :  and  the  people  sat  one  form  behind 
another,  with  their  faces  up  the  Church,  toward 
the  Chancel  and  the  Elders.  Of  these  Elders 
there  were  some  that  had  rule  and  office  in  the 
Synagogue,  and  some  that  had  not.  And  this 
distinction  the  Apostle  seemeth  to  allude  unto,  in 
that  much  disputed  text,  1  Tim.  v.  18.  The 
Elders  that  rule  well,  &c.,  where  '  the  Elders  that 
ruled  well'  are  set  not  only  in  opposition  to  those 
that  ruled  ill,  but  to  those  that  ruled  not  at  all. 
We  may  see,  then,  whence  these  titles  and  epi- 
thets in  the  New  Testament  are  taken,  namely, 
from  the  common  platform  and  constitution  of  the 
Synagogues,  where  Angelas  Ecclesice,  and  Epis- 
copus  were  terms  of  so  ordinary  use  and  know- 
ledge. And  we  may  observe  from  whence  the 
Apostle  taketh  his  expressions,  when  he  speaketh 
of  some  Elders  ruling,  and  labouring  in  word  and 
doctrine,  and  some  not;  namely,  from  the  same 
platform  and  constitution  of  the  Synagogue,  where 
'  the  Ruler  of  the  Synagogue'  was  more  singularly 
for  ruling  the  affairs  of  ihe  Synagogue,  and  '  the 
minister  of  the  Congregation,'  labouring  in  the 
word,  and  reading  the  law,  and  in  doctrine  about 
the   preaching  of  it.      Both  these  together   are 


*  Lightfooi's  Works,  Vol.  i.  p.  308.    Vol.  ii.  pp.  133. 
755. 


44  TESTI3I0NY    FROM    THE 

sometimes  called  jointly, '  the  Rulers  of  the  Syna- 
gogue ;'  Acts  xiii.  15 ;  Mark  v.  22 ;  being  both 
Elders  that  ruled ;  but  the  title  is  more  singularly 
given  to  the  first  of  them."  * 

Again,  he  says  :  —  "In  all  the  Jews'  Syna- 
gogues there  were  Parnasin,  Deacons,  or  such  as 
had  care  of  the  poor,  whose  work  it  was  to  gather 
alms  for  them  from  the  congregation,  and  to  dis- 
tribute it  to  them.  That  needful  office  is  here 
(Acts  vi.)  translated  into  the  Christian  Church. "f 

The  fourth  quotation  shall  be  taken  from  Dr. 
(afterwards  Bishop)  Stillingfleet,  who,  in  his  Ire- 
nicum,  maintains  a  similar  position  with  confi- 
dence and  zeal ;  the  following  is  a  specimen  of 
his  language  : — "  That  which  we  lay,  then,  as  a 
foundation,  whereby  to  clear  what  apostolical 
practice  was,  is  that  the  Apostles,  in  forming 
Churches,  did  observe  the  customs  of  the  Jewish 
Synagogue,"^  And  in  support  of  this  position,  par- 
ticularly in  reference  to  the  Eldership  of  the  Syna- 
gogue, he  quotes  a  large  number  of  the  most  dis- 
tinguished writers,  both  Jewish  and  Christian.  It 
is  due  to  candour,  indeed,  to  state,  that  Stilling- 
fleet does  not  admit  that  any  of  the  Elders,  either 
of  the  Synagogue,  or  of  the  primitive  Church, 
were  lay-elders,  but  thinks  they  were  all  invested 
with  some  kind  of  clerical  character.  This,  how- 
ever, as  before  remarked,  does  not  at  all  affect 
the  value  of  his  testimony  to  the  general  fact, 
that,  in  every  Synagogue  there  was  a  Consistory, 
or  Judicatory,  of  Elders,  and  that  the  same  class 
of  officers  was  adopted,  both  name  and  thing,  in 


*  Lishifoot's  Works,  Vol.  i.  pp.  611,  612. 

t  Ihid.  i.  279. 

?  Irenicum.  Part  2.  Chapter  6. 


OLD    TESTAMENT    CHURCII.  45 

the  apostolic  Church,  which  he  unequivocally  as- 
serts and  proves. 

In  the  same  general  doctrine,  Grotius  and  Sal- 
masius  of  Holland,  decisively  concur.  By  Gro- 
tius, the  following  strong  and  unqualified  language 
is  used  :  "  The  whole  polity,  or  order  (regimen) 
of  the  Churches  of  Christ,  was  conformed  to  the 
model  of  the  Jewish  Synagogue."  And  again, 
speaking  of  ordination  by  the  imposition  of  hands, 
he  says  : — "  This  method  was  observed  in  setting 
apart  the  Rulers  and  Elders  of  the  Synagogue  ; 
and  thence  the  custom  passed  into  the  Christian 
Church."  *  Salmasius  also,  and  other  writers,  of 
equally  profound  learning,  might  be  quoted  as 
unequivocally  deciding,  that  the  Synagogue  had  a 
bench  of  Ruling  Elders,  and  that  a  similar  bench, 
after  that  model,  was  constituted  in  the  Christian 
Church.  Especially,  he  contends  that  the  Elders 
of  the  Church  were,  beyond  all  doubt,  taken  from 
the  Eldership  in  the  Synagogue. f 

The  learned  Spencer,  a  divine  of  the  Church  of 
England,  in  the  seventeenth  century,  teaches  the 
same  general  doctrine,  when  he  says :  —  The 
Apostles,  also,  that  this  reformation  (the  change 
from  the  Old  to  the  New  Testament  dispensation) 
might  proceed  gently,  and  without  noise,  received 
into  the  Christian  Church  many  of  those  institu- 
tions which  had  been  long  in  use  among  the  Jews. 
Among  the  number  of  these  may  be  reckoned,  the 
imposition  of  hands  ;  bishops,  elders,  and  deacons; 
excommunication,  ordination,  and  other  things 
familiar  to  learned  men. "J 

*  Grotii  Annotationes  in  Act.  Apost.  vi.  xi. 
f  De  Primatu  Papae.  cap.  i. 

i:  De  Legibus  Hebrseorum,  Lib.  ill.  Dissert.  I.  Cap.  3. 
sect.  4. 


46  TESTIMONY    FR03r    THE 

Dr.  Adam  Clarke,  whose  eminent  learning  no 
competent  judge  will  question,  also  bears  testimony 
that  in  every  Jewish  Synagogue,  at  the  time  of 
the  coming  of  Christ,  and  before,  there  was  an 
ecclesiastical  judicatory,  or  little  Court,  whose 
duty  it  was  to  conduct  the  spiritual  government 
of  each  congregation.  Among  several  places  in 
which  he  makes  this  statement,  the  following  is 
decisive : — In  his  Commentary  on  James  ii.  2,  he 
says  : — "  In  ancient  times  petty  courts  of  judica- 
ture were  held  in  the  Synagogues,  as  Vitringa 
has  sufficiently  proved,  De  Vet.  Syn.  I.  3. ;  and 
it  is  probable  that  the  case  here  adduced  was  one 
of  a  judicial  kind;  where  of  the  two  parties,  one 
was  rich,  and  the  other  poor ;  and  the  master  or 
ruler  of  the  Synagogue,  or  he  who  presided  in 
this  court,  paid  particular  deference  to  the  rich 
man,  and  neglected  the  poor  person ;  though  as 
plaintiff  and  defendant,  they  were  equal  in  the  eye 
of  justice." 

I  shall  cite  on  this  subject  only  one  more  au- 
thority ;  that  of  the  celebrated  Augustus  Neander, 
Professor  in  the  University  of  Berlin,  and  gener- 
ally considered  as,  perhaps  more  profoundly  skill- 
ed in  Christian  antiquities,  than  any  other  man 
now  living.  He  is,  moreover,  a  minister  of  the 
Lutheran  Church,  and,  of  course,  has  no  secta- 
rian spirit  to  gratify  in  vindicating  Presbyterian- 
ism.  And,  what  is  not  unworthy  of  notice,  being 
himself  of  Jewish  extraction,  he  has  enjoyed  the 
highest  advantages  for  exploring  the  peculiar 
polity  of  that  people.  After  showing  at  some 
length,  that  the  government  of  the  primitive 
Church  was  not  monarchical  or  prelatical,  but  dic- 
tated throughout  by  a  spirit  of  mutual  love,  coun- 
sel, and  prayer,  he  goes  on  to  express  himself 


OLD    TESTAMENT    CHURCH.  47 

thus  :  "  We  may  suppose  that  where  any  thing 
could  be  found  in  the  wa}'-  of  Church  forms,  which 
was  consistent  with  this  spirit,  it  would  be  willing- 
ly appropriated  by  the  Christian  community. 
Now  there  happened  to  be  in  the  Jewish  Syna- 
gogue, a  system  of  government  of  this  nature  ; 
not  monarchical,  but  rather  aristocratical  (or  a 
government  of  the  most  venerable  and  excellent.) 
A  council  of  Elders,  D-'jpT  TzpsffiSvrepoi,  conducted  all 
the  affairs  of  that  body.  It  seemed  most  natural 
that  Christianity,  developing  itself  from  the  Jew- 
ish religion,  should  take  this  form  of  government. 
This  form  must  also  have  appeared  natural  and 
appropriate  to  the  Roman  citizens,  since  their 
nation  had,  from  the  earliest  times,  been,  to  some 
extent,  under  the  control  of  a  Senate,  composed 
of  Senators,  or  Elders.  When  the  Church  was 
placed  under  a  council  of  Elders,  they  did  not 
always  happen  to  be  the  oldest  in  reference  to 
years ;  but  the  term  expressive  of  age  here,  was, 
as  in  the  Latin  Senatus,  and  in  the  Greek  yr-povaia^ 
expressive  of  worth  or  merit.  Besides  the  com- 
mon name  of  these  overseers  of  the  Church,  to  wit, 
irp£(7/3v-spotj  there  were  many  other  names  given,  ac- 
cording to  the  peculiar  situation  occupied  by  the 
individual,  or  rather  his  peculiar  field  of  labour; 
as  7ro(j«£j/fj,  shepherds  ;  hyovnEvoi  leaders  ;  irpor.aTWTcg  rwv 
aSsX-poiv,  rulers  of  the  brethren ;  and  sTnaKoiroi^  over- 
seers." * 

Now,  if,  in  the  ancient  Jewish  Synagogue,  the 
government  of  the  congregation  was  not  vested, 
either  in  the  people  at  large,  or  in  any  single  indi- 
vidual, but  in  a  bench  of  Elders  ;  if  this  is  acknow- 
ledged on  all   hands,  as  one  of  the  clearest  and 

*  Kirchengeschichte,  Vol.  i.  pp.  283,  285. 


48  TESTIMONY    FROM    THE 

most  indubitable  facts  in  Jewish  antiquity ; — and 
if,  in  the  judgment  of  the  most  learned  and  pious 
divines  that  ever  lived,  both  episcopal  and  non- 
episcopal,  the  New  Testament  Church  was  formed 
after  the  model  of  the  Jewish  Synagogue,  and  not 
after  the  pattern  of  the  Temple  service  ; — we  may, 
of  course,  expect  to  find  some  evidence  of  this  in 
the  history  of  the  apostolic  Churches.  How  far 
this  expectation  is  realized,  will  be  seen  in  the 
next  chapter. 


CHAPTER  III. 

EVIDENCE  IN  FAVOUR  OF  THE  OFFICE  FROM  THE 
NEW  TESTAMENT  SCRIPTURES. 

In  this  chapter  it  is  proposed  to  show,  that  the 
office  in  question  is  mentioned  in  the  New  Testa- 
ment, as  existing  in  the  apostolic  Church ;  that  it 
was  adopted  from  the  Synagogue ;  and  that  it 
occupied,  in  substance,  the  same  place  in  the 
days  of  the  Apostles,  that  it  now  occupies  in  our 
truly  primitive  and  scriptural  Church. 

The  first  assertion  is,  that  this  class  of  officers 
was  adopted  in  the  Church  of  Christ,  under  its 
New  Testament  form,  after  the  model  of  the  Syna- 
gogue. Some  have  said,  indeed,  that  the  Apostles 
adopted  the  model  of  the  temple,  and  not  of  the 
Synagogue  service,  in  the  organization  of  the 
Ciuirch.  But  the  slightest  impartial  attention  to 
facts,  will  be  sufficient,  it  is  believed,  to  disprove 
this   assertion.     If    we   compare   the   titles,   the 


NEW    TESTAMENT    CHURCH.  49 

powers,  the  duties,  and  the  ordination  of  the  offi- 
cers of  the  Christian  Church,  as  well  as  the  na- 
ture and  order  of  its  public  service,  as  established 
by  the  Apostles,  with  the  Temple  and  the  Syna- 
gogue systems  respectively,  we  shall  find  the  or- 
ganization and  service  of  the  Church  to  resemble 
the  Temple  in  scarcely  any  thing ;  while  they 
resemble  the  Synagogue  in  almost  every  thing. 
There  were  Bishops,  Elders,  and  Deacons,  in  the 
Synagogue  ;  but  no  officers  bearing  these  titles, 
or  performing  similar  functions  in  the  Temple. 
There  was  ordination  by  the  imposition  of  hands 
in  the  Synagogue ;  but  no  such  ordination  in  the 
Temple.  There  were  reading  the  Scriptures,  ex- 
pounding them,  and  public  prayers,  every  Sab- 
bath day  in  the  Synagogue ;  while  the  body  of 
the  people  went  up  to  the  Temple  only  three  times 
a  year,  and  even  then  to  attend  on  a  very  differ- 
ent service.  In  the  Synagogue,  there  was  a  sys- 
tem established,  which  included  a  weekly  provi- 
sion, not  only  for  the  instruction  and  devotions 
of  the  people,  but  also  for  the  maintenance  of  dis- 
cipline, and  the  care  of  the  poor ;  while  scarcely 
any  thing  of  this  kind  was  to  be  found  in  the 
Temple.  Now,  in  all  these  respects,  and  in  many 
more  which  might  be  mentioned,  the  Christian 
Church  followed  the  Synagogue  model,  and  de- 
parted from  that  of  the  Temple.  Could  we  trace 
a  resemblance  only  in  one  or  a  few  points,  it 
might  be  considered  as  accidental ;  but  the  re- 
semblance is  so  close,  so  striking,  and  extends  to 
so  many  particulars,  as  to  arrest  the  attention  of 
the  most  careless  inquirer.  It  was,  indeed,  no- 
toriously, so  great  in  the  early  ages,  that  the  hea- 
then frequently  suspected  Christian  Churches  of 
5 


50  TESTIMONY    FR03I    THE 

being  Jewish  Synagogues  in  disguise,  and  stigma- 
tized them  as  such  accordingly. 

And  when  it  is  considered  that  all  the  first  con- 
verts to  Christianity  were  Jews  ;  that  they  had 
been  accustomed  to  the  offices  and  service  of  the 
Synagogue  during  their  whole  lives  :  that  they 
came  into  the  Church  with  all  the  feelings  and 
habits  connected  with  their  old  institutions  strongly 
prevalent ;  and  that  the  organization  and  service 
of  the  Synagogue  were  of  a  moral  nature,  in  all 
their  leading  characters,  proper  to  be  adopted 
under  any  dispensation ;  while  the  typical  and  cere- 
monial service  of  the  Temple  was  then  done 
away ; — when  these  things  are  considered,  will  it 
not  appear  perfectly  natural  that  the  Apostles, 
themselves  native  Jews,  should  be  disposed  to 
make  as  little  change  in  converting  Synagogues 
into  Christian  Churches,  as  was  consistent  with 
the  spirituality  of  the  new  dispensation?  That 
the  Synagogue  model,  therefore,  should  be  adopt- 
ed, would  seem  beforehand,  to  be  the  most  prob- 
able of  all  events.  Nor  is  this  a  new  or  sectarian 
notion.  Whoever  looks  into  the  writings  of  some 
of  the  early  Fathers;  of  the  Reformers;  and  of  a 
large  portion  of  the  most  learned  men  who  have 
adorned  the  Church  of  Christ,  subsequently  to  the 
Reformation,  wdll  find  a  very  remarkable  concur- 
rence of  opinion  that  such  was  the  model  really 
adopted  in  the  organization  of  the  apostolic  Church. 
Most  of  the  distinguished  writers  whose  names 
are  mentioned  in  the  preceding  chapter,  are,  as 
we  have  seen,  unanimous  and  zealous  in  main- 
taining this  position. 

Accordingly,  as  soon  as  we  begin  to  read  of 
the  Apostles  organizing  Churches  on  the  New 
Testament  plan,  we  find  them  instituting  officers 


NEW    TESTAMENT    CHURCH.  51 

of  precisely  the  same  nature,  and  bestowing  on 
them,  for  the  most  part,  the  very  same  titles  to 
which  they  had  been  accustomed  in  the  ordinary 
sabbatical  service  under  the  preceding  economy. 
We  find  Bishops,  Elders,  and  Deacons,  every 
where  appointed.  We  find  a  plurality  of  Elders 
ordained  in  every  Church.  And  we  find  the 
Elders  represented  as  "  overseers,"  or  inspectors 
of  the  Church  ;  as  "  rulers"  in  the  house  of  God  ; 
and  the  members  of  the  Church  exhorted  to  "  obey 
them,"  and  "  submit"  to  them,  as  to  persons 
charged  with  their  spiritual  interests,  and  entitled 
to  their  affectionate  and  dutiful  reverence. 

The  following  passages  may  be  considered  as  a 
specimen  of  the  New  Testament  representations 
on  this  subject.  "  And  when  they  had  ordained 
them  Elders  in  every  Church,  and  had  prayed 
with  fasting,  they  commended  them  to  the  Lord, 
on  whom  they  believed ;"  Acts  xiv.  23.  "  And 
when  they  were  come  to  Jerusalem,  they  were 
received  of  the  Church,  and  of  the  Apostles  and 
Elders.  And  the  Apostles  and  Elders  came  to- 
gether to  consider  of  this  matter ;"  Acts  xv.  4,  6. 
"  And  from  Miletus,  he  (Paul)  sent  to  Ephesus, 
and  called  the  Elders  of  the  Church ;  and  when 
they  were  come  unto  him,  he  said  unto  them.  Take 
heed  unto  yourselves,  and  to  all  the  flock,  over 
which  the  Holy  Ghost  hath  made  you  overseers;" 
Acts  XX.  20,  28.  "  Is  any  sick  among  you  1  Let 
him  call  for  the  Elders  of  the  Church  ;  and  let 
them  pray  over  him,"  &c. ;  James  v.  14.  "The 
Elders  which  are  among  you  1  exhort,  who  am 
also  an  Elder,  and  a  witness  of  the  sufierings  of 
Christ  and  also  a  partaker  of  the  glory  that  shall 
be  revealed.  Feed  the  flock  of  God  that  is  among 
you,  taking  the  oversight  thereof,  not  by  con- 


52  TESTIMONY    FKOM    THE 

straint,  but  willingly ;  not  for  filthy  lucre,  but  of 
a  ready  mind  ;  neither  as  being  Lords  over  God's 
heritage,  but  being  ensamples  to  the  flock  ;"  1 
Peter  v.  1,  2,  3.  "For  this  cause  left  I  thee  in 
Crete,  that  thou  shouldest  set  in  order  the  things 
that  are  wanting,  and  ordain  Elders  in  every  city, 
as  I  had  appointed  thee ;"  Titus  i.  5.  "  Obey 
them  that  have  the  rule  over  you,  and  submit 
yourselves,  for  they  watch  for  your  souls  as  they 
that  must  give  account ;"  Heb.  xiii.  17.  "  And 
we  beseech  you,  brethren,  to  know  them  which 
labour  among  you,  and  are  over  you  in  the  Lord, 
and  admonish  you,  and  to  esteem  them  very 
highly  in  love  for  their  work's  sake ;"  1  Thess.  v. 
12,  13.  "Let  the  Elders  that  rule  well  be  ac- 
counted worthy  of  double  honour,  especially  they 
who  labour  in  the  word  and  doctrine  ;"  1  Tim.  v. 
17.  To  whatever  Church  our  attention  is  directed, 
in  the  inspired  history,  we  find  in  it  a  plurality  of 
Elders  ;  we  find  the  mass  of  the  Church  members 
spoken  of  as  under  their  authority;  and  while  the 
people  are  exhorted  to  submit  to  their  rule,  with 
all  readiness  and  affection  ;  these  rulers  are  com- 
manded, in  the  name  of  Christ,  to  exercise  the 
power  vested  in  them  by  the  great  Head  of  the 
Church,  with  firmness,  and  fidelity,  and  yet  with 
disinterestedness  and  moderation,  so  as  to  pro- 
mote most  effectually,  the  purity  and  order  of  the 
flock. 

The  circumstance  of  our  finding  it  so  uniform- 
ly stated  that  there  was  a  plurality  of  Elders  or- 
dained in  every  Church,  is  certainly  worthy  of 
particular  attention  here.  If  there  had  been  a 
plurality  of  these  officers  appointed  only  in  some 
of  the  more  populous  cities,  where  there  were 
probably  several  worshipping  assemblies ;  where 


NEW    TESTAMENT    CTIUHCH.  53 

the  congregations  may  be  supposed  to  have  been 
unusually  large  ;  and  where  it  was  important,  of 
course,  to  have  more  than  a  single  preacher; 
then  we  might  consider  this  fact  as  very  well  re- 
concilable with  the  doctrine  of  those  who  assert, 
that  all  the  Elders  in  the  apostolic  Church,  were 
official  teachers.  But  as  both  the  direction  and 
the  practice  were  to  ordain  Elders,  that  is,  more 
than  one,  at  least,  in  every  Church,  small  as  well 
as  great,  there  is,  evidently,  very  strong  presump- 
tion that  it  was  intended  to  conform  to  the  Syna-* 
gogue  model ;  and  if  so,  that  the  whole  of  the 
number  so  ordained  could  not  be  necessary  for  the 
purpose  of  public  instruction  ;'but  that  some  were 
rulers,  who,  as  in  the  Synagogue,  formed  a  kind 
of  congregational  Presbytery,  or  consistory,  for 
the  government  of  the  Church.  The  idea  that  it 
was  considered  as  necessary,  at  such  a  time,  that 
every  Church  should  have  two,  three,  or  four 
Pastors  or  Ministers,  in  the  modern  popular  sense 
of  those  terms,  is  manifestly  altogether  inadmis- 
sible. But  if  a  majority  of  these  Elders,  whatever 
their  ordination  or  authority  might  be,  were  in 
fact  employed,  not  in  teaching,  but  in  ruling,  all 
difficulty  vanishes  at  once. 

Accordingly,  the  learned  Vitringa,  before  men- 
tioned, whose  authority  is  much  relied  upon  to 
disprove  the  existence  of  the  office  of  Ruling 
Elder  in  the  primitive  Church,  explicitly  acknow- 
ledges, not  only  that  there  was  then  a  plurality 
of  Elders  in  every  Church  ;  but  that,  as  in  the 
Synagogue,  the  greater  part  of  these  were,  in  fact, 
employed  in  ruling  only ;  and  that  although  all 
of  them  were  set  apart  to  their  office  in  the  same 
manner,  and  were,  ecclesiastically,  of  the  same 
rank,  yet  a  majority  of  them,  from  want  of  suit- 
5* 


64  TESTIMONY    FR03I    THE 

able  qualifications,  were  not  fitted  to  be  public 
preachers,  and  seldom  or  never  attempted  this 
part  of  the  service.* 

But  there  are  distinct  passages  of  Scripture, 
which  have  been  deemed,  by  some  of  the  most 
impartial  and  competent  interpreters,  very  plainly 
to  point  out  the  class  of  Elders  now  under  consi- 
deration. 

In  Romans  xii.  6,  7,  8,  the  Apostle  exhorts  as 
follows :  "  Having  then  gifts,  differing  according 
to  the  grace  given  to  us ;  whether  prophecy,  let 
us  prophesy  according  to  the  proportion  of  faith ; 
or  ministry,  let  us  wait  on  our  ministering ;  or  he 
that  teacheth  on  teaching ;  or  he  that  exhorteth 
on  exhortation ;  he  that  giveth,  let  him  do  it  with 
simplicity  ;  he  that  ruleth,  with  diligence  ;  he  that 
showeth  mercy,  with  cheerfulness."  With  this 
passage  may  be  connected  another,  of  similar  cha- 
racter, and  to  be  interpreted  on  the  same  princi- 
ples. In  1  Cor.  xii.  28,  we  are  told :  "  God  hath 
set  some  in  the  Church,  first  Apostles,  seconda- 
rily Prophets,  thirdly  Teachers,  after  that  mira- 
cles, then  gifts  of  healing,  helps,  governments, 
diversities  of  tongues."  In  both  these  passages 
there  is  a  reference  to  the  different  offices  and 
gifts  bestowed  on  the  Church  by  her  divine  King 
and  Head ;  in  both  of  them  there  is  a  plain  desig- 
nation of  an  office  for  ruling  or  government,  dis- 
tinct from  that  of  teaching  ;  and  in  both,  also,  this 
office  evidently  has  a  place  assigned  to  it  below 
that  of  Pastors  and  Teachers.  Now,  this  office, 
by  whatever  name  it  may  be  called,  or  whatever 
doubts  may  be  started  as  to  some  minor  questions 
respecting  its  powers  and  investiture,  is  substanti- 

*  Vitringa  De  Synagoga  Vetere.     Lib.  ii.  Cap.  ii. 


NEW    TESTAMENT    CHURCH.  55 

ally  the  same  with  that  which  Presbyterians  dis- 
tinguish by  the  title  of  Ruling  Elder. 

.  Some,  indeed,  have  said  that  the  Apostle  in 
1  Cor.  xii.  28,  is  not  speaking  of  distinct  otlices, 
but  of  different  duties,  devolving  on  the  Church 
as  a  body.  But  no  one,  it  is  believed,  who  im- 
partially considers  the  whole  passage,  can  adopt 
this  opinion.  In  the  whole  of  the  context,  from 
the  12lh  verse,  the  Apostle  is  speaking  of  the 
Church  of  God  under  the  emblem  of  a  body,  and 
affirms  that,  in  this  body,  there  is  a  variety  of 
members  adapted  to  the  comfort  and  convenience 
of  the  whole  body.  For  the  body,  says  he,  is  not 
one  member,  but  many.  "If  the  foot  shall  say, 
Because  I  am  not  the  hand,  I  am  not  of  the  body, 
is  it,  therefore,  not  of  the  body  ?  And  if  the  ear 
shall  say.  Because  I  am  not  the  eye,  I  am  not  of 
the  body,  is  it,  therefore,  not  of  the  body?  If  the 
whole  body  were  an  eye,  where  were  the  hear- 
ing] If  the  whole  were  hearing,  where  were  the 
smelling]  But  now  hath  God  set  the  members 
every  one  of  them  in  the  body  as  it  hath  pleased 
him.  And  if  they  were  all  one  member,  where 
were  the  body  ]"  plainly  implying  that  in  every 
ecclesiastical,  as  well  as  in  every  natural  body, 
there  are  different  functions  and  offices ;  that  all 
cannot  be  teachers;  that  all  cannot  be  governors, 
or  governments  ;  but  that  to  each  and  every  func- 
tionary is  assigned  his  proper  work  and  duty. 

Nor  is  this  interpretation  of  the  Apostle  con- 
fined to  Presbyterians.  Peter  Martyr,  the  learned 
Italian  reformer,  interprets  the  passage  before  us 
just  as  we  have  done.  In  his  Commentary  on  1 
Cor.  xii.  28,  he  speaks  thus :  "  Governments. 
Those  who  are  honoured  with  this  function,  are 
such  as  were  fitted  for  the  work  of  government, 


66  TESTI3I0NY    FRO:>I    THE 

and  who  know  how  to  conduct  every  thing  relat- 
ing to  discipline  righteously  and  prudently.  For 
the  Church  of  Christ  had  its  government.  And 
because  a  single  pastor  was  not  able  to  accom- 
plish every  thing  himself,  there  were  joined  with 
him,  in  the  ancient  Church,  certain  Elders,  chosen 
from  among  the  people,  well-informed,  and  skilled 
in  spiritual  things,  who  formed  a  kind  of  paro- 
chial Senate.  These,  with  the  pastor,  deliberated 
on  every  matter  relating  to  the  care  and  edifica- 
tion of  the  Church.  Which  thing  Ambrose  makes 
mention  of  in  writing  on  the  Epistle  to  Timothy. 
Among  these  Elders  the  Pastor  took  the  lead,  not 
as  a  tyrant,  but  rather  as  a  Consul  presiding  in  a 
council  of  Senators."  Many  Episcopalians  and 
others  find  in  the  passage  the  same  sense.  The 
Rev.  Herbert  Thorndike,  before  quoted,  a  learned 
divine  of  the  Church  of  England,  who  lived  in  the 
reign  of  Charles  I.,  speaks  thus  of  the  passage 
last  cited.  "  There  is  no  reason  to  doubt,  that 
the  men  whom  the  Apostle,  1  Cor.  xii.  28,  and 
Eph.  iv.  11,  called  Doctors,  or  Teachers,  are 
those  of  the  Presbyters,  who  had  the  abilities  of 
preaching  and  teaching  the  people  at  their  assem- 
blies ;  that  those  of  the  Presbyters  who  preached 
not,  are  called  here  by  the  Apostle,  governments; 
and  the  Deacons,  avriXnipsis,  that  is,  helps,  or  assis- 
tants to  the  Government  of  Presbyters  ;  so  that  it 
is  not  to  be  translated  helps  in  governments,  but 
helps,  governments,  &c.  There  were  two  parts 
of  the  Presbyter's  oflice,  viz :  teaching  and  gov- 
erning, the  one  whereof  some  attained  not,  even 
in  the  Apostle's  times."  * 

But  there  is  a  still   more  pointed  reference  to 

*  Discourse  of  Religious  Assemblies.    Chap.  iv.  p.  117* 


NEW    TESTAMENT    CHURCH.  57 

this  class  of  Elders  in  1  Tim.  v,  17.  "  Let  the 
Elders  that  rule  well  be  counted  worthy  of  double 
honour,  especially  they  who  labour  in  the  word 
and  doctrine."  It  would  seem  that  every  person 
of  plain  common  sense,  who  had  never  heard  of 
any  diversity  of  opinion  on  the  subject,  would, 
without  hesitation,  conclude,  on  reading  this  pas- 
sage, that,  at  the  period  in  which  it  was  written, 
there  were  two  kinds  of  Elders,  one  whose  duty 
it  was  to  labour  in  the  word  and  doctrine,  and 
another  who  did  not  thus  labour,  but  only  ruled 
in  the  Church.  The  Apostle  declares  that  Elders 
who  rule  well  are  worthy  of  double  honour,  but 
especially  those  who  labour  in  the  word  and  doc- 
trine. Now,  if  we  suppose  that  there  was  only 
one  class  of  Elders  then  in  the  Church,  and  that 
they  were  all  teachers,  or  labourers  in  the  word 
and  doctrine,  we  make  the  inspired  Apostle  speak 
in  a  manner  utterly  unworthy  of  his  high  charac- 
ter. There  was,  therefore,  a  class  of  Elders  in 
the  apostolic  Church  who  did  not,  in  fact,  or,  at 
any  rate,  ordinarily,  preach,  or  administer  sacra- 
ments, but  assisted  in  government ;  in  other  words, 
Ruling  Elders, 

For  this  construction  of  the  passage.  Dr.  Whit- 
aker,  a  zealous  and  learned  Episcopal  divine,  and 
Regius  Professor  of  Divinity  in  the  University  of 
Cambridge,  of  whom  bishop  Hall  remarks,  that 
"no  man  ever  saw  him  without  reverence,  or 
heard  him  without  wonder,"  very  warmly  con- 
tends, "  By  these  words,"  says  he,  "  the  Apostle 
evidently  distinguishes  between  the  Bishops  and 
the  Inspectors  of  the  Church.  If  all  who  rule 
well  be  worthy  of  double  honour,  especially  they 
who  labour  in  the  word  and  doctrine,  it  is  plain 
that  there  were  some  who  did  not  so  labour ;  for 


6S  TESTIMONY    FROM    THE 

if  all  had  been  of  this  description,  the  meaning 
would  have  been  absurd;  but  the  word  "especially" 
points  out  a  difference.  If  I  should  say  that  all 
who  study  well  at  the  University  are  worthy  of 
double  honour,  especially  they  who  labour  in  the 
study  of  theology,  I  must  either  mean,  that  all  do 
not  apply  themselves  to  the  study  of  theology, 
or  I  should  speak  nonsense.  Wherefore  I  con- 
fess that  to  be  the  most  genuine  sense  by  which 
Pastors  and  Teachers  are  distinguished  from  those 
who  only  governed ;  Romans  xii.  8.  Of  this 
class  of  Elders  Ambrose  speaks  in  his  commen- 
tary on  1  Tim.  v.  1."  * 

The  learned  and  venerable  Dr.  Owen  gives  his 
opinion  of  the  import  of  this  passage,  in  still  more 
pointed  language.  "  This  is  a  text,"  says  he, 
"  of  incontrolable  evidence,  if  it  had  any  thing  to 
conflict  withal  but  prejudice  and  interest.  A  ra- 
tional man,  who  is  unprejudiced,  who  never  heard 
of  the  controversy  about  Ruling  Elders,  can  hard- 
ly avoid  an  apprehension  that  there  are  two  sorts 
of  Elders,  some  who  labour  in  the  word  and  doc- 
trine, and  some  who  do  not  so  do.  The  truth  is, 
it  was  interest  and  prejudice  which  first  caused 
some  learned  men  to  strain  their  wits  to  find  out 
evasions  from  the  evidence  of  this  testimony. 
Being  found  out,  some  others,  of  meaner  abilities, 
have  been  entangled,  by  them.  There  are  Eiders, 
then,  in  the  Church.  There  are,  or  ought  to  be 
so  in  every  Church.  With  these  Elders  the 
whole  rule  of  the  Church  is  intrusted.  All  these, 
and  only  they,  do  rule  in  it."| 

*  Praelectiones,  as  quoted  in  Calderwood's  Altare 
Damascenum,  p.  681. 

•f-  True  Nature  of  a  Gospel  Church.  Chapter  vii.  pp. 
■  41,  142,  143. 


NEW    TESTAMENT    CHURCH.  59 

Equally  to  our  purpose  is  the  judgment  of  that 
acute  and  learned  Episcopal  divine,  Dr.  VVhiiby, 
in  his  Commentary  on  this  passage  :  "  The  Elders 
of  the  Jews,"  says  he,  "  were  of  two  sorts  ;  1st, 
such  as  governed  in  the  Synagogue,  and  2dly, 
such  as  ministered  in  reading  and  expounding  their 
scriptures  and  traditions,  and  from  them,  pro- 
nouncing what  did  bind  or  loose,  or  what  was 
forbidden,  and  what  was  lawful  to  be  done.  For 
when,  partly  by  their  captivity,  and  partly  through 
increase  of  traffic,  they  were  dispersed  in  consid- 
erable bodies  through  divers  regions  of  the  world, 
it  was  necessary  that  they  should  have  governors 
or  magistrates  to  keep  them  in  their  duty,  and 
judge  of  criminal  causes  ;  and  also  Rabbins,  to 
teach  them  the  law,  and  the  tradition  of  their 
fathers.  The  first  were  ordained  ad  judicandum^ 
sed  non  ad  doce.ndum  de  licitis  et  vetitis,  i.  e.  to 
judge  and  govern,  but  not  to  teach.  The  second, 
ad  docendiim^  sed  non  ad  judicandum^  i.  e.  to 
teach,  but  not  to  judge  or  govern."  "  And  these 
the  Apostle  here  declares  to  be  the  most  honour- 
able, and  worthy  of  the  chiefest  reward.  Accord- 
ingly, the  Apostle,  reckoning  up  the  officers  God 
had  appointed  in  the  Church,  places  teachers  be- 
fore governments ;"  1  Cor.  xii.  28. 

I  am  aware  that  a  number  of  glosses  have  been 
adopted  to  set  aside  the  testimony  of  this  cogent 
text  in  favour  of  Ruling  Elders.  To  enumerate 
and  show  the  invalidity  of  them  all,  would  be 
inconsistent  with  the  limits  to  which  this  manual 
is  restricted.  But  a  few  of  the  most  plausible  and 
popular  may  be  deemed  worthy  of  notice. 

Some,  for  example,  have  said,  that,  by  the 
Elders  that  rule  well  in  this  passage,  civil  magis- 
trates are  intended ;  while,  by  those  who  labour 


60  TESTIMONY    FROM    THE 

in  the  word  and  doctrine,  ministers  of  the  gospel 
are  pointed  out.  But  it  will  occur  to  every  re- 
flecting reader  that,  at  the  time  when  the  passage 
of  Scripture  under  consideration  was  addressed  to 
Timothy,  and  for  several  centuries  afterwards, 
there  were  no  Christian  Magistrates  in  the  Church ; 
and  to  suppose  that  the  Church  is  exhorted  to 
choose  heathen  judges  or  magistrates,  to  compose 
differences,  and  maintain  order  among  the  follow- 
ers  of  Christ,  is  in  the  highest  degree  improbable, 
not  to  say  altogether  absurd. 

Others  have  alleged,  that  by  the  Elders  that 
rule  well  are  meant  Deacons.  It  is  enough  to 
reply  to  this  suggestion,  that  it  has  never  been 
shown,  or  can  be  shown,  that  Deacons  are  any 
where  in  the  New  Testament  distinguished  by  the 
title  of  Elders ;  and,  further,  that  the  function  of 
ruling  is  no  where  represented  as  belonging  to 
their  office.  They  were  appointed  StaKoveiv  rpane^aig 
"  to  serve  tables  ;"  Acts  vi.  2,  3  ; — but  not  to  act 
as  rulers  in  the  house  of  God.  Of  this,  however, 
more  in  a  subsequent  chapter. 

A  third  class  of  objectors  contend,  that  the 
word  na\i(TTa^  which  our  translators  have  rendered 
especially^  ought  to  be  translated  much^  that  it 
is  not  to  be  considered  as  distinguishing  one  class 
of  Elders  from  another,  but  as  marking  intensity 
of  degree ;  in  other  words,  that  it  is  meant  to  be 
exegetical  of  those  who  rule  well,  viz :  those  who 
labour  much,  or  with  peculiar  diligence,  in  the 
word  and  doctrine.  On  this  plan,  the  verse  in 
question  would  read  thus :  Let  the  Elders  who 
rule  well,  that  is  who  labour  much  in  the  word 
and  doctrine,  be  accounted  worthy  of  double  hon- 
our. If  this  were  adopted  as  the  meaning  of  the 
passage,  it  would  go  to  show,  that  it  is  for  preach- 


NEW    TESTAMENT    CHUKCH.  61 

ing  alone,  and  not  for  ruling  well,  that  Elders  are 
entitled  to  honour.  But  is  it  rational  or  consistent 
with  other  parts  of  Scripture,  to  suppose  that  no 
honour  is  due  to  the  latter?  It  has  also  been  con- 
tended, by  excellent  Greek  critics,  that  the  struc- 
ture of  the  sentence  will  not,  naturally,  bear  this 
interpretation.  It  is  not  said,  ^'  naXiuTa  KomovTEs  as 
would  have  been  the  proper  order  of  the  words, 
if  such  had  been  the  meaning  intended  to  be  con- 
veyed ;  but  naXio-ra  bi  KomcovTcs  i — not  those  who  la- 
bour with  especial  diligence  and  exertion ;  but 
especially  those  who  labour,  &c.  But  the  most 
decisive  consideration  is,  that  not  a  single  case 
can  be  found,  in  the  New  Testament,  in  which 
the  word  ixaXiara  has  the  signification  here  attributed 
to  it.  It  is  so  generally  used  to  distinguish  one 
class  of  objects  from  another,  that  we  may  safely 
venture  to  say,  it  cannot  possibly  have  a  different 
meaning  in  the  passage  before  us.  A  few  de- 
cisive examples  will  be  sufficient.  In  the  same 
chapter,  from  which  the  passage  under  considera- 
tion is  taken,  (1  Tim.  v.  8,)  it  is  said :  "  If  any 
man  provide  not  for  his  own,  and  especially  (/niX^rra) 
for  those  of  his  own  house,  he  hath  denied  the 
faith^"  &c.  Again;  Gal.  iv.  10:  "Let  us  do 
good  unto  all  men,  but  especially  (^na\t(Tra)  unto 
them  who  are  of  the  household  of  faith."  Again; 
Philip,  iv.  22  :  "  All  the  saints  salute  you,  chief- 
ly (^^ia\t(Tra)  they  of  Caesar's  household."  Thus, 
also,  2  Tim.  iv.  13:  "  When  thou  comest,  bring 
with  thee  the  books,  but  especially  (/iaXiora)  the 
parchments."  Further;  1  Tim.  iv.  10:  "Who 
is  the  Saviour  of  all  men,  especially  (^na\iara)  of 
those  who  believe."  Again;  Titus  i.  10:  "For 
there  are  many  unruly  and  vain  talkers,  especi- 
ally (^iiaXicrra^  they  of  the  circumcision."  Now,  in 
6 


62  TESTIMONY    FROM    THE 

all  these  cases,  there  are  two  classes  of  objects 
intended  to  be  distinguished  from  each  other. 
Some  of  the  saints  were  of  Ceesar's  household, 
and  others  were  not.  Good  was  to  be  done  to  all 
men ;  but  all  were  not  believers.  There  were 
many  vain  and  unruly  talkers  alluded  to,  but  they 
were  not  all  of  the  circumcision :  and  so  of  the 
rest. 

A  fourth  class  of  objectors  to  our  construction 
of  this  passage,  are  certain  prelatists,  who  allege, 
that  by  the  Elders  that  rule  well,  the  Apostle  in- 
tends to  designate  superannuated  Bishops,  who 
though  too  old  to  labour  in  the  word  and  doctrine, 
were  still  able  to  assist  in  ruling.  To  this  it  is 
sufficient  to  reply,  that,  whether  we  understand 
the  "  honour"  (rt/zr??)  to  which  the  Apostle  refers, 
as  intended  to  designate  pecuniary  support,  or 
rank  and  dignity,  it  would  seem  contrary  to  every 
principle,  both  of  reason  and  Scripture,  that  young- 
er and  more  vigorous  labourers  in  the  word  and 
doctrine,  should  have  a  portion  of  this  honour 
awarded  to  them,  superior  to  that  which  is  yield- 
ed to  those  who  have  become  worn  out  in  the 
same  kind  of  service.  These  aged,  venerable,  and 
exhausted  dignitaries,  according  to  this  construc- 
tion, are  to  be,  indeed,  much  honoured,  but  less 
than  their  junior  brethren,  whose  strength  for  la- 
bour still  continues. 

A  further  objection  made  to  our  construction  of 
this  passage  is,  that  when  the  Apostle  speaks  of 
double  honour  (JitX??;  n/ir??)  as  due  to  those  who  rule 
well,  he  refers,  not  to  respect  and  regard,  but  to 
temporal  support.*     Now,  say  this  class  of  ob- 

*  It  is  worthy  of  notice  that  Calvin,  in  his  Commen 
tary  on   this  place,  gives   the  following  view  of  the 


NEW    TESTAMENT    CHURCH.  63 

jeclors,  as  Presbyterians  never  give  salaries  to 
their  Ruling  Elders,  they  cannot  be  the  kind  of 
officers  contemplated  by  the  sacred  writers  in  this 
place.  But  is  it  certain  that  by  the  original  term 
here  translated  "  honour,"  salary,  or  maintenance, 
is  really  intended  1  Why  not  assign  to  the  word 
nim  its  more  common  signification,  viz. :  honour, 
high  respect,  reverence?  It  is  common  to  say, 
that  the  illustration  contained  in  the  18th  verse, 
"  Thou  shalt  not  muzzle  the  ox  that  treadeth  out 
the  corn  ;  and  the  labourer  is  worthy  of  his  re- 
ward," seem  to  fix  the  meaning  to  temporal  sup- 
port. But  those  illustrations  only  carry  with 
them  the  general  idea  of  reward  ;  and  surely  a 
reward  may  be  of  the  moral  as  well  as  of  the 
pecuniary  kind.  But  supposing  the  inspired 
Apostle  really  to  mean  double,  that  is  liberal 
maintenance,  still  this  interpretation  does  not  at 
all  militate  against  our  doctrine.  It  micrht  have 
been  very  proper,  in  the  days  of  Paul,  to  give  all 
the  Elders  a  decent  temporal  support,  as  a  reward 
for  their  services.     But  if  any  Elders  chose  to 

Apostle's  meaning  when  he  speaks  of  "  double  honour." 
"When  Chrysostom  interprets  the  phrase  double  hon- 
our, as  importing  support  and  reverence,  I  do  not  im- 
pugn his  opinion.  Let  those  adopt  it  who  think  pro- 
per. But  to  me  it  appears  more  probable  that  a  com- 
parison is  here  intended  between  widows  and  elders. 
Paul  had  just  before,  commanded  to  have  widows  in 
honour.  But  Elders  are  still  more  worthy  of  honour 
than  they.  Wherefore  to  these  double  honour  is  to  be 
given,"  This  interpretation  is  natural,  and  consistent. 
"Honour  widows,  says  the  Apostle,  that  are  widows 
indeed;"  but  "let  the  Elders  that  rule  well  be  counted 
worthy  of  double  honour,  especially  those  that  labour 
ill  the  word  and  doctrine."  The  same  word  is  used  to 
express  honour,  in  both  cases. 


64  TESTI3I0NY    FR03I    THE 

decline' receiving  a  regular  stipend,  as  Paul  him- 
self seems  to  have  done,  he  surely  did  not,  by  this 
disinterestedness,  forfeit  his  office.  It  may  be  that 
Ruling  Elders  ought  now  to  receive  a  compensa- 
tion for  their  services,  especially  when  they  de- 
vote to  the  Church  a  large  part  of  their  time  and 
talents.  But  if  any  are  willing  to  render  their 
services  gratuitously,  whether  they  be  ruling  or 
preaching  Elders,  every  one  sees  that  this  cannot 
destroy,  or  even  impair  their  official  standing. 

Accordingly,  it  will  be  seen  in  the  sequel,  that 
there  is  a  concurrence  of  sentiment,  in  favour  of 
our  construction  of  this  celebrated  passage  in 
Timothy,  among  the  most  distinguished  divines 
of  all  denominations,  Protestant  and  Catholic, 
Lutheran  and  Reformed,  truly  remarkable,  and 
affording  a  very  strong  presumptive  argument  in 
favour  of  its  correctness. 

There  is  another  class  of  passages,  already 
quoted  in  a  former  part  of  this  chapter,  which  is 
entitled  to  more  formal  consideration.  I  mean 
such  as  that  found  in  1  Thess.  v.  12,  13.  "And 
we  beseech  you,  brethren,  to  know  them  which  la- 
bour among  you,  and  are  over  you  in  the  Lord, 
and  admonish  you ;  and  to  esteem  them  very 
highly  in  love  for  their  work's  sake."  Such  also 
as  that  found  in  Heb.  xiii.  17.  *'  Obey  them  that 
have  the  rule  over  you,  and  submit  yourselves ; 
for  they  watch  for  your  souls,  as  they  that  must 
give  account,"  &c.  Here  the  inspired  writer  is 
evidently  speaking  of  particular  Churches.  He 
represents  them  as  each  having  a  body  of  Rulers 
"  set  over  them  in  the  Lord,"  who  "  watch  over 
them,"  and  whom  they  are  bound  to  "obey." 
In  short,  we  find  a  set  of  officers  spoken  of,  who 
are  not  merely  to  instruct,  and  exhort,  but  to  ex- 


NEW    TESTAMENT    CHURCH.  65 

ercise  official  authority  in  the  Church.  Now  this 
representation  can  be  made  to  agree  with  no  other 
form  of  government  than  that  of  the  Presbyterian 
Church.  Not  with  Prelacy  ;  for  tliat  presents  no 
ruler  in  any  single  Church  but  the  Rector  only. 
It  knows  nothing  of  a  Parochial  Council,  or  Sen- 
ate, who  conduct  discipline,  and  perform  all  the 
duties  of  spiritual  rule.  Not  with  Independency; 
for  according  to  the  essential  principles  of  that 
system,  the  body  of  the  communicants  are  all 
equally  rulers,  and  even  the  Pastor  is  only  the 
chairman,  or  president,  not  properly  the  Ruler 
of  the  Church.  But  with  the  Presbyterian  form 
of  Church  government,  in  which  every  congrega- 
tion is  furnished  with  a  bench  of  spiritual  Rulers, 
whom  the  people  are  bound  to  reverence  and  obey, 
it  agrees  perfectly. 

There  is  only  one  passage  more  which  will  be 
adduced  in  support  of  the  class  of  Elders  before 
us.  This  is  found  in  Matt,  xviii.  15 — 17.  Here 
it  is  believed  that  the  17th  verse,  which  enjoins : 
"Tell  it  to  the  Church,"  has  evidently  a  reference 
to  the  plan  of  discipline  known  to  have  been  pur- 
sued in  the  Jewish  Synagogue ;  and  that  the 
meaning  is,  "  Tell  it  to  that  Consistory  or  Judica- 
tory, which  is  the  Church  acting  by  its  represen- 
tatives." It  is  true,  indeed,  that  some  Indepen- 
dents, of  more  zeal  than  caution,  have  confidently 
quoted  this  passage  as  making  decisively  in  favour 
of  their  scheme  of  popular  government.  But 
when  carefully  examined,  it  will  be  found  not 
only  by  no  means  to  answer  their  purpose ;  but 
rather  to  support  the  Presbyterian  cause.  We 
must  always  interpret  language  agreeably  to  the 
well  known  understanding  and  habit  of  the  time 
and  the  country  in  which  it  is  delivered.  Now, 
6* 


66  TESTIMONY    FROM    THE 

it  is  perfectly  certain  that  the  phrase:  "Tell  it  to 
the  Church,"  was  constantly  in  use  among  the 
Jews  to  express  the  carrying  a  complaint  to  the 
Eldership  or  representatives  of  the  Church.  And 
it  is  quite  as  certain,  that  actual  cases  occur  in  the 
Old  Testament  in  which  the  term  Church  (^£KK\rj<na^ 
is  applied  to  the  body  of  Elders.  See  as  an  exam- 
ple of  this,  Deuteronomy  xxxi.  28,  30,  comparing 
our  translation  with  that  of  the  Seventy,  as  allud- 
ed to  in  a  preceding  chapter.  We  can  scarcely 
avoid  the  conclusion,  then,  that  our  blessed  Lord 
meant  to  teach  his  disciples,  that,  as  it  had  been 
in  the  Jewish  Synagogue,  so  it  would  be  in  the 
Christian  Church,  that  the  sacred  community 
should  be  governed  by  a  bench  of  Rulers  regularly 
chosen  and  set  apart  for  this  purpose. 

In  support  of  this  construction  of  the  passage 
l)efore  us,  we  have  the  concurring  judgment  of  a 
large  majority  of  Protestant  divines,  of  all  denomi- 
nations. We  have  not  only  the  opinion  of  Calvin, 
Beza,  Parjsus,  and  a  great  number  of  distinguished 
writers  on  the  continent  of  Europe;  but  also  of 
Lightfoot,  Goodwin,  and  many  others,  both  minis- 
ters of  the  Church  of  England,  and  the  Indepen- 
dents of  that  country.  It  is  worthy  of  remark,  too, 
that  Chrysostom,  known  to  be  an  eminently  learn- 
ed and  accomplished  Father,  of  the  fourth  century, 
evidently  understands  this  passage  in  the  Gospel 
according  to  Matthew,  as  substantially  agree- 
ing with  the  views  of  Presbyterians  ;  or,  at  any 
rate,  as  totally  rejecting  the  Independent  doctrine. 
Zanchius  (in  Quart.  Proecept.)  and  Junius  (Con- 
trov.  iii.  Lib.  ii.  Cap.  vi.)  quote  him  as  asserting 
in  his  Commentary  on  this  place,  that  by  the 
Church  to  which  the  offence  was  to  be  told,  we  are 
to  understand  the  rrpoeSpoi  /cat  Trpowrw-fj  of  the  Church. 


NEW    TESTAMENT    CHURCH.  67 

It  may  not  be  improper,  before  taking  leave  of 
the  Scriptural  testimony  in  favour  of  Ruling  El- 
ders, to  take  some  notice  of  an  objection  which 
has  been  advanced  with  much  confidence,  but 
which  manifestly,  when  examined,  will  be  found 
destitute  of  the  smallest  force.  It  has  been  said 
that  great  reliance  is  placed  on  the  word  s-pojorwrej, 
found  in  1  Timothy  v.  17,  as  expressive  of  the  ru- 
ling character  of  the  office  under  consideration  ; 
whereas,  say  these  objectors,  this  very  word,  as  is 
universally  known  and  acknowledged,  is  applied 
by  several  of  the  early  Fathers  to  Teaching  El- 
ders, to  those  who  evidently  bore  the  olfice  of  Pas- 
tors of  Churches,  and  who  were,  of  course,  not 
niere  rulers,  but  also  "  labourers  in  the  word  and 
doctrine,"  [f,  therefore,  this  title  be  applied  to 
those  who  were  confessedly  teachers,  what  evi- 
dence have  we  that  it  is  intended,  in  any  case,  to 
designate  a  different  class?  This  objection  is 
founded  on  a  total  misrepresentation  of  the  argu- 
ment which  it  is  supposed  to  refute.  The  advo- 
cates of  the  office  of  Ruling  Elder  do  not  contend 
or  believe  that  the  function  of  ruling  is  confined  to 
this  class  of  officers.  On  the  contrary,  they  sup- 
pose and  teach  that  one  class  of  Elders  both  rule 
and  teach,  while  the  other  class  rule  only.  Both, 
according  to  the  doctrine  of  the  Presbyterian 
Church,  are  Trposerrwrcf ;  but  one  only  "  labour  in  the 
word  and  doctrine."  When,  therefore,  cases  are 
found  in  the  early  records  of  the  Church  in  which 
the  presiding  Elder,  or  Pastor,  is  styled  -pocT-w,-,  the 
fact  is  in  perlect  harmony  with  the  usual  argument 
from  1  Tim.  v.  17  ;  the  import  of  which  we  main- 
tain to  be  this  :  Let  all  the  Elders  that  rule  well, 
be  counted  worthy  of  double  honour,  especially 
those  of  their  number  who,  besides  ruling,  besides 


68  TESTI3IONY    FROM    THE 

acting  as  Trpocarwrff,  in  common  with  the  others,  also 
labour  in  the  word  and  doctrine. 

It  has  also  been  contended  that  the  whole  doc- 
trine of  the  Ruling,  as  distinct  from  the  Teaching 
Elder,  tends  to  weaken,  if  not  wholly  to  destroy, 
the  Presbyterian  argument  in  favour  of  parity  in 
the  Gospel  ministry,  drawn  from  the  fact,  that  both 
Scripture  and  early  Christian  antiquity  represent 
Bishop  and  Presbyter  as  convertible  titles  for  the 
same  office.  Presbyterians  maintain,  and  1  have 
no  doubt,  with  perfect  truth,  that,  in  the  language 
of  the  New  Testament,  a  Bishop  means  the  Pastor, 
or  overseer  of  a  single  Church  or  parish ;  that 
Bishop  and  Presbyter  are  not  titles  which  imply 
different  grades  of  office ;  but  that  a  Presbyter  or 
Elder  who  has  a  pastoral  charge,  who  is  the  over- 
seer of  a  flock,  is  a  Scriptural  Bishop,  and  holds 
the  highest  office  that  Christ  has  instituted  in  his 
Church.  Now,  it  has  been  alleged  by  the  oppo- 
nents of  Ruling  Elders,  that  to  represent  the  Scrip- 
tures as  holding  forth  two  classes  of  Elders,  one 
class  as  both  teaching  and  ruling,  and  the  other  as 
ruling  only,  and  consequently,  the  latter  as  hold- 
ing a  station  not  exactly  identical  with  the  former, 
amounts  to  a  virtual  surrender  of  the  argument  de- 
rived from  the  identity  of  Bishop  and  Presbyter. 

This  objection,  however,  is  totally  groundless. 
If  we  suppose  Elder,  as  used  in  Scripture,  to  be  a 
generic  term,  comprehending  all  who  bore  rule  in 
th-^  Church  ;  and  if  we  consider  the  term  Bishop, 
as  also  a  generic  term,  including  all  who  sustained 
the  relation  of  official  inspectors  or  overseers  of  a 
flock,  then  it  is  plain  that  all  Bishops  were  Scrip- 
tural Elders  ;  and  that  all  Elders,  whether  both 
teachers  and  rulers,  or  rulers  only,  provided  they 
were  placed  over  a  parish,  as  inspectors  or  over- 


NEW    TESTAMENT    CHURCH.  69 

seers,  were  scriptural  Bishops.  Now  this,  I  have 
no  doubt,  was  the  fact.  When,  therefore,  the 
Apostle  Paul,  in  writing  to  the  Church  at  Philippi, 
addresses  the  Bishops  and  Deacons ;  and  when  in 
his  conference  with  the  Elders  of  the  Church  of 
Ephesus,  at  Miletus,  he  speaks  of  them  all  equally 
as  Overseers,  or,  as  it  is  in  the  original.  Bishops 
(ETTiff/coTTOMs)  of  that  Church,!  take  for  granted  he  in- 
cluded the  rulers  as  well  as  the  teachers,  in  both 
instances.  In  a  word,  I  suppose  that,  in  every 
truly  primitive  and  apostolic  Church,  there  was  a 
bench  of  Elders,  or  Overseers,  who  presided  over 
all  the  spiritual  interests  of  the  congregation;  that, 
generally,  a  small  part  only  of  these,  and  perhaps 
seldom  more  than  one,  statedly  preached  ;  that  the 
rest,  though  probably  ordamed  in  the  same  manner 
with  their  colleagues,  very  rarely,  if  ever,  taught 
publicly,  but  were  employed  as  inspectors  and  ru- 
lers, and  it  may  be,  also,  in  visiting,  catechizing, 
and  instructing  from  house  to  house.  If  this  were 
the  case,  and  every  part  of  the  New  Testament 
history  favours  the  supposition,  then  nothing  can 
be  more  natural  than  the  language  of  the  inspired 
writers  in  reference  to  this  whole  subject.  Then 
we  readily  understand  why  the  Apostle  should  say 
to  Titus :  "  For  this  cause  left  I  thee  in  Crete,  that 
thou  shouldest  set  in  order  the  things  that  are  want- 
ing, and  ordain  Elders  in  every  city,  as  I  had  ap- 
pointed thee.  If  any  be  blameless,  &c.;  for  a 
Bishop  must  be  blameless,  as  the  steward  of  God, 
&c."  We  may  then  perceive,  why  he  speaks  of  a 
number  of  Bishops  at  Philippi,  and  a  number  also 
at  Ephesus  ;  and,  in  the  same  breath,  calls  the 
latter  alternately  Bishops  and  Elders  ;  and,  on  this 
principle,  we  may  see,  no  less  plainly  why  the 
Apostle  Peter  said :  "  The  Elders  which  are  among 


70  TESTIMONY    FE05I    THE 

you  I  exhort,  who  am  also  an  Elder,  and  a  witness 
of  the  sufferings  of  Christ,  and  also  a  partaker  oi 
the  glory  that  shall  be  revealed.  •  Feed  the  flock  of 
God  that  is  among  you,  taking  the  oversight 
thereof,  (CTfo-x-oTroujref ,)  acting,  as  bishops  among  them, 
not  by  constraint  but  willingly;  not  for  filthy  lucre, 
but  of  a  ready  mind  ;  neither  as  being  lords  over 
God's  heritage,  but  being  ensamples  to  the  flock." 
And  accordingly,  it  is  remarkable  that  the  word 
TTot/xai/are,  used  in  the  second  verse  of  the  last  quota- 
tion, is  derived  from  a  word  signifying  a  shepherd, 
and  carries  with  it  the  ideas  of  guiding,  protect- 
ing, and  ruling,  as  well  as  feeding  in  appropriate 
spiritual  pastures.  See  Matthew  ii.  6,  and  Reve- 
lation ii.  27. 

This  view  of  the  subject  takes  away  all  embar- 
rassment and  difficulty  in  reference  to  the  titles 
given  to  the  primitive  officers  of  the  Church.  There 
is  abundant  evidence  that  every  class  of  Elders, 
as  well  those  who  commonly  officiated  as  rulers 
only,  as  those  M'ho  both  ruled  and  taught,  bore  the 
names  of  Bishops,  Inspectors,  Overseers,  during 
the  apostolic  age,  and  for  some  time  afterwards. 
This  was  a  name  most  significantly  expressive  of 
their  appropriate  function,  which  was  to  overlook, 
direct,  and  rule  each  particular  Church,  for  its 
edification.  How  long  this  title  continued  to  be 
applied  to  all  the  Elders,  indiscriminately,  it  is  not 
easy  to  say.  It  was  probably  in  the  Church,  as 
il  was  known  to  have  been  in  the  Synagogue.  All 
the  rulers  of  the  Synagogue  were  popularly  called 
Archi-synagogi,  as  is  evident  from  several  passages 
m  the  New  Testament ;  but  sometimes,  as  we  learn 
from  the  same  source,  this  title  was  applied,  by 
■way  of  eminence,  to  the  presiding  or  principal 
Ruler  of  each  Synagogue.     So  with  regard  to  the 


NEW    TESTAMENT    CHURCH.  71 

title  of  Inspector,  Overseer,  or  Bishop,  we  know 
that  all  the  Elders  of  Ephesus  (Acts  xx.  17,  28,) 
were  indiscriminately  called  Bishops  by  the  inspir- 
ed Paul.  We  know,  too,  that  the  sanne  Apostle 
reco<{nizes  a  plurality  of  Bishops,  or  Overseers,  in 
the  Church  at  Philippi — (Philip,  i.  1,) — who  could 
not  possibly  have  been  Prelates,  as  Episcopalians 
themselves  allow.  We  find,  moreover,  the  same 
"  chiefest  of  the  Apostles,"  giving  the  titles  of 
Bishop  and  Elder,  without  discrimination,  to  all 
the  Church  Rulers  directed  to  be  ordained  in 
Ephesus  and  Crete,  as  the  Epistles  to  Timothy  and 
Titus  plainly  evince.  In  those  pure  and  simple 
times  no  difliculty  arose  from  this  general  applica- 
tion of  a  plain  and  expressive  title.  For  more  than 
a  hundred  years  after  the  apostolic  age,  this  title 
continued  to  be  frequently  applied  in  the  same 
manner,  as  the  writings  of  Clemens  Romanus,  Her- 
mas,  Irenteus,  and  others,  amply  testify.  We  find 
them  not  only  speaking  of  the  Elders  as  bearing 
rule  in  each  Church  ;  but  also  calling  the  same 
men,  alternately.  Bishops,  and  Elders,  as  was  evi- 
dently done  in  apostolic  times.  In  process  of  time, 
however,  this  title,  which  was  originally  consider- 
ed as  expressive  of  duty  and  labour,  rather  than 
of  honour,  became  gradually  appropriated  to  the 
principal  Elder,  who  usually  presided  in  preaching 
and  ordering  the  course  of  the  public  service.  Not 
only  so,  but  as  a  worldly  and  ambitious  spirit 
gained  ground,  he  who  bore  this  title  began  to  ad- 
vance certain  peculiar  claims  ; — first  those  of  a 
stated  Chairman,  President,  or  Moderator  ; — and 
finnlly  those  of  a  new  order,  or  grade  of  office. 
That  there  was  an  entire  chantre  in  the  application 
of  the  title  of  Bishop  not  long  after  the  apostolic 
age,  a  majority  of  our  Episcopal  brethren  them- 


72  TESTIMONY    OF 

selves  allow.  They  grant  that  in  the  New  Testa- 
ment this  title  is  given  indiscriminately  to  all  who 
were  intrusted  with  the  instruction  and  care  of  the 
Church.  But  that,  in  the  succeeding  period,  it 
was  gradually  reserved  to  the  highest  order.  In 
other  words,  they  grant  that  the  title  Bishop  had 
a  very  different  meaning,  in  the  secohd  and  third 
centuries,  from  that  which  it  had  borne  in  the 
first.  Now,  even  conceding  to  them  that  this 
change  took  place  earlier  than  the  best  records  give 
us  reason  to  iDelieve  ;  it  may  be  asked — why  make 
such  a  change  at  all  7  Why  not  continue  to  get 
along  with  the  language  which  the  inspired  Apostles 
had  authorized  by  their  use?  Why  insidiously 
make  an  old  title,  which  was  familiar  to  the  popu- 
lar ear,  signify  something  very  different  from  what 
it  had  been  wont  to  signify  from  the  beginning; 
and  thus  palm  a  new  office  with  an  old  name  on 
the  people  ?  Were  there  no  other  fact  established 
by  the  early  writers  than  this,  it  would  be  quite 
sufficient  to  convince  us  that  the  apostolic  govern- 
ment of  the  Church  was  early  corrupted  by  human 
ambition. 


CHAPTER   IV. 

TESTIMONY    OF    THE    CHRISTIAN    FATHERS. 

That  which  is  not  found  in  the  Bible,  however 
fully  and  strongly  it  may  be  enjoined  elsewhere, 
cannot  be  considered  as  binding  on  the  Church. 
On  the  other  hand  what  is  plainly  found  in  the 
Word  of  God,  though  it  be  no  where  else  taught, 


THE    FATHERS. 


73 


we  are  bound  to  receive.  Accordingly,  if  we  find 
Ruling  Elders  in  the  New  Testament,  as  it  is 
firmly  believed  we  have  done — it  matters  not  as 
to  their  substantial  warrant,  how  soon  after  the 
apostolic  age,  they  fell  into  disuse.  Still  if  we 
can  discover  traces  of  them  in  the  early  unin- 
spired writings  of  the  Christian  Church,  it  will 
certainly  add  something  to  the  chain  of  proof 
which  we  possess  in  their  favour.  It  will  add 
strong  presumption  to  that  which  is  our  decisive 
rule.  Let  us,  then,  see  whether  the  early  Fathers 
say  any  thing  which  can  be  fairly  considered  as 
alluding  to  this  class  of  Church  officers. 

But  before   we  proceed   to  examine  these   wit 
nesses  in  detail,  it  may  not  be  improper  to  make 
two  general   remarks,   which   ought    to   be   kept 
steadily  in  view  through  the  whole  of  this  branch 
of  our  subject. 

The  first  is — that  we  must  be  on  our  guard 
against  the  ambiguous  use  of  the  title,  Elder,  as 
it  is  expressed  in  different  languages.  When  we 
look  into  the  writings  of  the  Christian  Fathers 
who  lived  during  the  first  two  hundred  years  after 
Christ,  all  of  whom,  if  we  except  TertuUian,  wrote 
in  Greek,  we  find  them  generally  using  the  word 
npeir6>'T€pos  to  designate  an  Elder.  Now  this  is  pre- 
cisely the  same  word  which  the  advocates  of  Pre- 
lacy apply  to  the  "  second  order,"  as  they  express 
it,  of  their  "  clergy,"  always  called  by  them 
«'  Presbyters."  And  when  Presbyterians  translate 
this  word  by  the  term  Elder,*  and  consider  it  as 

*  It  is  worthy  of  notice  that  whenever  the  word 
irpetrSurepoi  occurs  iu  the  New  Testament,  our  transla- 
tion, when  an  ecclesiastical  officer  is  meant,  always 
renders  it  Elder.  So  far  as  is  recollected,  this  is  inva- 
riably done. 

7 


74  TESTIMONY    OF 

used,  at  least  in  many  cases,  to  designate  that  class 
of  officers  which  forms  the  subject  of  this  Essay, 
they  are  considered  and  represented,  by  some 
ilhterate  and  narrow  minded  persons,  as  charge- 
able with  an  unfair,  if  not  a  deceptive  use  of  a 
term.  This  charge  is  manifestly  unjust.  It  will 
never  be  repeated  by  any  candid  individual,  who 
is  acquainted  with  the  Greek  language.  This  is 
the  very  word  which  is  almost  invariably  used  by 
the  translators  of  the  Septuagint,  all  through  the 
Old  Testament,  to  designate  Elders  who,  con- 
fessedly had  nothing  to  do  with  preaching.  In 
truth,  it  was  a  general  title  of  office  among  the 
early  Christians,  as  any  one  will  immediately  per- 
ceive by  a  candid  perusal  of  the  New  Testament. 
And  the  fact  is,  that  if  Presbyterians  wrote  in 
Greek,  they  would,  of  course,  employ  this  very 
term  to  express  their  Ruling  Elder.  The  word 
"Elder"  is  the  natural,  hteral,  and,  we  may  almost 
say,  the  only  proper  term  by  which  to  express  the 
meaning  of  the  Greek  title  nptaSwepoq,  And  even 
when  we  meet  in  some  of  the  early  Fathers  with 
passages  in  which  the  officers  of  the  Church  are 
enumerated  as  consisting  of  'E.maKoiroi,  nptuBvrtpoi  kcu 
AiaKovot,  it  may  be  said,  with  perfect  truth,  that  if 
Presbyterians,  at  the  present  day,  were  called 
upon  to  enumerate  the  standing  officers  in  all  their 
Churches,  which  are  completely  organized  agree- 
ably to  their  public  standards — they  would,  be- 
yond all  doubt,  if  they  used  the  Greek  language, 
represent   their  regular  ecclesiastical  officers   as 

every   where  consisting  of  Ettktkottoi,  UpeaSurrpoi  Kai  Ata- 

Koi'oi;  meaning  by  e^t^fo-of,  a  parochial  Pastor  or 
Overseer,  in  which  sense  Prelatists  themselves 
acknowledge  the  title  to  have  been  generally  used 
in  the  apostolic  age  j  and  meaning  by  the  title 


THE    FATHERS. 


75 


jrpeaSvrepos,  a  RuHng  Elder,  which  we  have  no  doubt 
has  been  shown,  and  will  be  yet  further  shown 
to  be,  in  many  cases,  the  proper  interpretation  of 
the  word.  When,  therefore,  we  thus  translate 
the  word  in  some  of  the  following  quotations,  let 
no  one  feel  as  if  we  were  taking  an  unwarrant- 
able liberty.  No  imputation  of  this  kind,  as- 
suredly, will  be  made  by  any  reader  of  competent 
learning  to  judge  in  the  case. 

The  second  preliminary  remark  is,  that,  per- 
haps, no  class  of  Church  officers  would  be,  on  the 
whole,  so  likely  to  fall  into  disrepute  after  the 
apostolic  age,  and  be  discontinued,  as  that  which 
is  now  under  consideration.  We  know  that  the 
purity  of  the  Church  began  to  decline  immediately 
after  the  apostolic  age.  Nay,  while  the  Apostles 
were  still  aUve,  "  the  mystery  of  iniquity"  had 
already  begun  "  to  work."  Corruption,  both  in 
faith  and  practice,  had  crept  in,  and,  in  some 
places,  to  an  alarming  and  most  distressing  ex- 
tent. And,  after  their  departure,  it  soon  "  came 
in  Hke  a  flood."  The  discipline,  of  the  Church 
became  relaxed,  and,  after  a  while,  in  a  great 
measure  prostrated.  The  hints  dropped  by  several 
writers  in  the  second  century,  and  the  strongly 
coloured  and  revolting  pictures  given  by  Origen 
and  Cyprian,  of  the  state  of  the  Church  in  their 
own  times,  present  a  view  of  this  subject  which 
needs  no  comment.  Now,  in  such  a  state  ot 
things,  was  it  not  natural  that  the  office  of  those 
whose  peculiar  duty  it  was  to  inspect  the  members 
of  the  Church  ;  to  take  cognizance  of  all  their 
aberrations  ;  and  to  maintain  a  pure  and  Scrip- 
tural discipline,  should  be  unpopular,  and  finally 
as  much  as  possible  crowded  out  of  public  view 
discredited,  and  graduallv  laid  aside? 


76  TESTIMONY    OF 

But  this  IS  not  all.  Shortly  after  the  apostllc 
age,  several  ecclesiastical  officers,  as  is  confessed 
on  all  hands,  were  either  invented  or  modified,  so 
as  to  suit  the  declining;  spirituality  of  the  times. 
To  mention  but  a  single  example.  The  Deacons 
began  to  claim  higher  dignity  and  powers.  Sub- 
deacons  were  introduced  to  perform  some  of  those 
functions  which  had  originally  belonged  to  Dea- 
cons, but  which  they  had  become  loo  proud  to 
perform.  Was  it  either  unnatural,  then,  or  im- 
probable— since  things  of  a  similar  kind  actually 
took  place — that  in  the  course  of  the  undeniable 
degeneracy  which  was  now  reigning,  the  Ruling 
Elders  of  the  Church  should  find  the  employment 
to  which  they  had  been  originally  destined,  irk- 
some both  to  themselves  and  others  ;  by  no  means 
adapted  to  gratify  either  the  lOve  of  gain,  or  the 
love  of  pleasure,  which  seemed  to  be  the  order 
of  the  day  ; — and  that  both  parties  gradually 
united  in  dropping  the  inspection  and  discipHne 
once  committed  to  their  hands,  and  turning  their 
attention  to  objects  more  adapted  to  the  taste  of 
ambitious,  wordly -minded  Churchmen?  And  this 
result  would  be,  at  once,  more  likely  to  occur  and 
might  have  occurred  with  less  opposition  and 
noise,  if  we  suppose,  as  some  learned  men  have 
done,  that  the  Ruling  and  Teaching  Elders,  from 
the  beginning,  not  only  both  bore  the  general 
name  of  Elders,  but  were  both  set  apart  to  their 
office  with  the  same  formalities.  If  this  were  the 
case,  then  there  was  nothing  to  change,  in  virtually 
discarding  the  office  of  Ruling  Elder,  but  gradually 
to  neglect  all  their  appropriate  duties,  and  in  an 
equally  gradual  manner  to  slide  into  the  assump- 
tion of  duties,  and  especially  that  of  public  preach- 


THE    FATHERS.  Tt 

mg,  which,  in  the  primiiive  Church,  they  had  not 
been  expected  to  perform. 

Keeping  these  things  in  mind,  let  us  examine 
whether  some,  both  of  the  early  and  the  late 
Fathers,  do  not  express  themselves  in  a  manner 
which  renders  it  probable,  or  rather  certain,  that 
they  had  in  view  the  class  of  Elders  of  which  we 
are  speaking. 

In  the  Epistle  of  Clemens  Romanus,  who  lived 
toward  the  close  of  the  first  century,  to  the  Church 
at  Corinth,  we  find  the  worthy  Father  remon- 
strating with  the  members  of  that  Church  for 
having  risen  up  against  their  Elders,  and  thrust 
them  out  of  office,  perhaps  for  the  very  reason 
just  hinted  at,  that  they  found  their  inspection  and 
rule  uncomfortable.  Accordingly,  Clemens  ad- 
dresses the  Corinthian  Christians  in  the  following 
manner :  "  It  is  a  shame,  my  beloved,  yea,  a  very 
great  shame,  to  hear  that  the  most  firm  and  an- 
cient Church  of  the  Corinthians  should  be  led,  by 
one  or  two  persons,  to  rise  up  against  their  Elders.'* 
{irpeaSvrepovi.)  Again :  "  Let  the  flock  of  Christ 
enjoy  peace  with  the  Elders  (Tpsa^.-rcpw)')  that  are 
set  over  it."  Again  :  "  Do  ye,  therefore,  who 
first  laid  the  foundation  of  this  sedition,  submit 
yourselves  to  your  Elders,  and  be  instructed  into 
repentance,  bending  the  knee  of  your  hearts  ;'* 
Epist.  47.  54,  57. 

In  these  extracts  we  find  an  entire  coincidence 
with  the  language  of  the  New  Testament ;  a  plain 
indication  that  in  every  Church  there  was  a  plu- 
rality of  Elders  ;  and  a  distinct  recognition  of  the 
idea  that  these  Elders  were  rulers,  in  other  words, 
held  a  station  of  authority  and  government  over 
"  the  flock"  of  which  they  were  officers. 

In  the  Epistles  of  Ignatius,  who  lived  at  the 
7* 


78  TESTIMONY    OP 

close  of  the  first,  and  the  beginning  of  the  second 
century,  we  find  much  said  about  Eiders,  {Trpca'yv- 
Tspoi.)  The  following  is  a  specimen  of  the  man- 
ner in  which  he  speaks  of  them,  in  connexion 
with  the  other  classes  of  Church  officers.  "  Obey 
your  Bishop  and  the  Presbytery  (the  Eldership) 
with  an  entire  afi^ection ;"  Epistle  to  the  Ephe- 
sians,  20.  "  I  exhort  you  that  you  study  to  do 
all  things  in  a  divine  concord  :  your  Bishop  pre- 
siding in  the  place  of  God,  your  Elders  in  the 
place  of  the  council  of  the  Apostles,  and  your 
Deacons,  most  dear  to  me,  being  intrusted  with 
the  ministry  of  Jesus  Christ."  Again  :  "  Do 
nothing  without  your  Bishop  and  Elders  ;"  Epistle 
to  the  Magnesians,  6.  7.  "  It  is,  therefore,  ne- 
cessary, that,  as  ye  do,  so  without  your  Bishop 
you  should  do  nothing  ;  also  be  ye  subject  to 
your  Elders,  as  to  the  Apostles  of  Jesus  Christ 
our  hope."  Again  :  "  Let  all  reverence  the  Dea- 
cons as  Jesus  Christ,  and  the  Bishop  as  the  Fa- 
ther,  and  the  Elders  as  the  Sanhedrim  of  God, 
and  the  college  of  the  Apostles."  Again  :  "  Fare 
ye  well  in  Jesus  Christ ;  being  subject  to  your 
Bishop  as  to  the  command  of  God,  and  so  likewise 
to  the  Presbytery,  (or  Eldership  ;")  Epistle  to  the 
Trallians,  2.  3,  13.  "  Which  also  I  salute  in  the 
blood  of  Jesus  Christ,  which  is  our  eternal  and 
lindefiled  joy  ;  especially  if  they  are  at  unity  with 
the  Bishop  and  Elders,  who  are  with  him,  and  the 
Deacons  appointed  according  to  the  mind  ol'  Jesus 
Christ.  Again  :  "  There  is  one  cup,  and  one  altar, 
and  also  one  Bishop,  together  with  his  Eldership, 
and  the  Deacons,  my  fellow-servants."  Again  : 
*'  I  cried  whilst  I  was  among  you  ;  I  spake  with  a 
loud  voice,  Attend  to  the  Bishop,  to  the  Eldership, 
and  to  the  Deacons;"   Epistle  to  the  Philadel- 


THE    FATHERS.  79^ 

phians,  Pref.  4.  7.  "  See  that  ye  all  follow  your 
Bisliop,  as  Jesus  Christ,  the  Father,  and  the  Pres- 
bytery (or  Eldership)  as  the  Apostles ;  and  rever- 
ence the  Deacons  as  the  command  of  God." 
Again:  "  It  is  not  lawful  without  the  Bishop  either 
to  baptize,  or  to  celebrate  the  holy  communion." 
Again  :  "  I  salute  your  very  worthy  Bishop  ;  and 
your  venerable  Eldership,  and  your  Deacons,  my 
fellow-servants  ;"  Epistle  to  the  Smyrneans,  8.  12. 
"  My  soul  be  security  for  them  who  submit  to 
their  Bishop,  with  their  Elders  and  Deacons;" 
Epistle  to  Poly  carp,  6. 

The  friends  of  Prelacy  have  long  been  in  the 
habit  of  insisting  much  on  these  and  similar  quo- 
tations from  Ignatius,  as  affording  decisive  support 
to  their  system.  But  I  must  think  that  their  con- 
fidence in  this  witness  has  not  the  smallest  solid 
ground.*  For,  let  it  be  remembered  that  these 
several  Epistles  were  directed,  not  to  large,  prela- 
tical  dioceses,  but  to  single  parishes,  or  congrega- 
tions ;  that  in  each  of  these  Churches  there  are 
represented  as  being,  a  Bishop,  a  Presbytery,  or 
bench  of  Elders,  and  a  plurality  of  Deacons  ;  and, 
therefore,  that  it  is  parochial  episcopacy,  and  not 
diocesan,  or  prelatical,  that  is  here  described.  And, 
accordingly,  we  learn  from  different  parts  of  these 
Epistles,  that,  in  the  time  of  Ignatius,  each  Bishop 
had  under  his  pastoral  charge,  but  "  one  altar," 
"  one  cup,"  '•  one  loaf,"  i.  e.  one  communion  table, 
and  that  the  people  under  his  care  habitually  came 

*  Intelligent  readers  are  no  doubt,  aware  that  the 
genuineness  of  the  Epistles  of  Ignatius  has  been  called 
m  question  by  a  great  majority  of  Protestant  divines, 
and  is  not  only  really  but  deeply  questionable.  All  in- 
quiry, however,  on  this  subject  is  waived  for  the 
present. 


80  TESTIMONY    OF 

togeth-r  to  "  one  place,"  in  other  words,  formed 
"one  assembly." 

Agreeably  to  this  view  of  the  subject,  it  is  worthy 
of  notice  that  Ignatius  calls  the  Presbyters,  or 
Elders  of  each  Church  which  he  addresses,  the 
aw£6pioi>  Qtov,  that  is  the  Sanhedrim,  or  council  of 
God.  But  with  what  propriety  could  he  designate 
them  by  this  title,  the  popular  title  of  a  well  known 
Jewish  ecclesiastical  court,  if  they  did  not  consti- 
tute a  corresponding  court  in  the  Christian  Church ; 
and  if  the  whole  body  of  ecclesiastical  officers 
which  he  addressed  from  time  to  time  were  not  the 
rulers  of  a  single  flock?  The  truth  is,  the  whole 
language  of  Ignatius,  in  reference  to  the  officers 
of  whom  he  speaks,  is  strictly  Presbyterian,  and 
cannot  be  considered  as  affording  countenance  to 
any  other  system  without  doing  violence  to  its  na- 
tural import. 

Accordingly,  it  is  worthy  of  notice,  that  the 
learned  Mr.  Joseph  I\Iede,  a  very  able  and  zealous 
divine  of  the  Church  of  England,  and  a  decisive 
advocate  of  diocesan  Episcopacy,  gives  a  represen- 
tation of  the  state  of  things  in  the  time  of  Ignatius, 
which,  in  substance,  falls  in  with  our  account  of 
the  character  of  the  Churches  addressed  by  that 
Father.  "  It  should  seem,"  says  he,  "  that  in 
those  first  times,  before  dioceses  were  divided  into 
those  lesser  and  subordinate  Churches,  which  we 
call  parishes,  and  Presbyters  assigned  to  them, 
they  had  only  one  altar  to  a  Church,  taking  Church 
for  the  company  or  corporation  of  the  faithful, 
united  under  one  Bishop  or  Pastor ;  and  that  was 
in  the  city  or  place  where  the  Bishop  had  his  see 
and  residence.  Unless  this  were  so,  whence  came 
it  else,  that  a  schismatical  Bishop  was  said,  cori' 


THE    FATHERS.  81 

stituere^  or  coUocare  aliiid  altarel  And  that  a 
Bishop  and  an  Altar,  are  made  correlatives?"* 

The  same  fact  is  asserted  hy  Bishop  Stilh'ng- 
fleet,  in  his  Sermon  against  Separation.  "Though, 
when  the  Churches  increased,"  says  he,  "  the  oc- 
casional meetings  were  frequent  in  several  places; 
yet  still  there  was  but  one  Church,  and  one  Altar, 
and  one  Baptistery,  and  one  Bishop,  with  many 
Presbyters  attending  him.  Which  is  so  plain  in 
antiquity,  as  to  the  Churches  planted  by  the 
Apostles  themselves,  that  none  but  a  great  stranger 
to  the  history  of  the  Church  can  call  it  in  question. 
It  is  true,  after  some  time,  in  the  great  cities,  they 
had  distinct  places  allotted,  and  Presbyters  fixed 
among  them  ;  and  such  allotments  were  called  TV- 
tuli  at  Rome,  Laura  at  Alexandria,  and  parishes 
in  other  places.  But  these  were  never  thought, 
then,  to  be  new  Churches,  or  to  have  any  inde- 
pendent government  in  themselves  ;  but  were  all  in 
subjection  to  the  Bishop,  and  his  college  of  Pres- 
byters;  of  which  multitudes  of  examples  might  be 
brought  from  the  most  authentic  testimonies  of  an- 
tiquity, if  a  thing  so  evident  needed  any  proof  at  all. 
And  yet  this  distribution,  (into  distinct  Tituli,)  even 
in  cities,  was  looked  on  as  so  uncommon  in  those 
elder  times,  that  Epiphanius  takes  notice  of  it  as 
an  extraordinary  thing  at  Alexandria;  and,  there- 
fore, it  is  probably  supposed  that  there  was  no 
such  thing  in  all  the  cities  of  Crete  in  his  time." 

That  the  Elders  spoken  of  so  frequently  by  Ig- 
natius, were  all  the  officers  of  a  single  parish  or 
Congregation,  is  also  evident,  not  only  from  the 
titles  which  he  gives  to  the  body  of  Elders;  but 
also  from  the  duties  which  he  represents  as  incum- 

*  Discourse  on  Church  Government,  p.  48. 


82  TESXmONY    OP 

bent  on  the  Bishop  with  whom  these  Elders  were 
connected.  It  is  represented  as  the  duty  of  the 
Bishop  to  be  present  with  his  flock  whenever  they 
came  together;  to  conduct  their  prayers;  and  to 
preside  in  all  their  religious  assemblies.  He  is 
spoken  of  as  the  only  person  who  was  authorized, 
in  ordinary  cases,  to  administer  Baptism,  and  the 
Lord's  Supper ;  as  the  person  by  whom  all  mar- 
riages among  the  people  of  his  charge  were  cele- 
brated ;  whose  duty  it  was  to  be  personally  ac- 
quainted with  all  his  flock  ;  who  was  bound  to  take 
notice,  with  his  own  eye,  of  those  who  were  ab- 
sent from  public  worship ;  to  attend  to  the  wants 
of  the  widows  and  all  the  poor  of  his  congregation ; 
to  seek  out  all  by  name,  and  not  to  overlook  even 
the  servant  men  and  maids  under  his  care ;  to  in- 
struct the  children;  to  reconcile  diflferences,  and, 
in  short,  to  attend  to  all  those  objects,  in  detail, 
which  are  considered  as  devolving  on  every  faith- 
ful parish  minister.  Now,  all  these  representations 
so  plainly  apply  to  the  pastor  of  a  single  Church, 
and  are  so  evidently  impossible  to  be  realized  by 
any  other  person,  that  it  would  be  a  waste  of  time, 
and  an  insult  to  common  sense,  to  attempt  a  more 
formal  establishment  of  the  position. 

But  if  the  Bishop  of  Ignatius,  be  a  simple  paro- 
chial Bishop,  in  other  words,  the  ordinary  pastor 
of  a  congregation  ;  and  if  the  Presbytery,  or  bench 
of  Elders  of  which  he  so  frequently  speaks,  are  to 
be  cons^idered  as  all  belonging  to  a  single  parish  ; 
then  we  can  scarcely  avoid  the  conclusion,  that 
they  were  not  all  of  them  employed  in  public 
preaching  but  that  their  principal  employment 
was,  as  assistants  of  the  pastor,  and  in  union  with 
him,  to  discharge  the  duties  of  Inspectors  and  Ru- 
lers of  the  Church. 


THE    FATHERS.  83 

Again;  Polycarp,  writing  to  the  Church  of  Phi- 
lippi,  most  evidently  and  unequivocally  conveys 
the  idea,  that  there  was  a  plurality  of  Presbyters, 
(or  Elders,)  not  only  in  his  own  Church,  but  also 
in  that  to  which  he  wrote;  and  that  they  were  the 
regularly  appointed  ecclesiastical  rulers.  He  ad- 
dressed them  thus:  "Let  the  Elders  be  tender  and 
merciful,  compassionate  towards  all,  reclaiming 
those  which  have  fallen  into  errors ;  visiting  all 
that  are  weak  ;  not  negligent  of  the  widow  and  the 
orphan,  and  of  him  that  is  poor;  but  ever  provid- 
ing what  is  honest  in  the  sight  of  God  and  men  ; 
abstaining  from  all  wrath,  respect  of  persons,  and 
unrighteous  judgment;  avoiding  covetousness;  not 
hastily  believing  a  report  against  any  man;  not 
rigid  in  judgment ;  knowing  that  we  are  all  faulty, 
and  obnoxious  to  judgment."* 

Cyprian,  in  his  29th  Epistle,  directed  "to  his 
brethren,  the  Elders  and  Deacons,"  expresses  him- 
self in  the  following  terms  : 

"You  are  to  take  notice  that  I  have  ordained 
Saturus,  a  reader,  and  the  confessor  Optatus,  a  sub- 
deacon  ;  whom  we  had  all  before  agreed  to  place 
in  the  rank  and  degree  next  to  that  of  the  clergy. 
Upon  Easter  day,  we  made  one  or  two  trials  of 
Saturus,  in  reading,  when  we  were  approving  our 
readers  before  the  teaching  Presbyters ;  and  then 
appointed  Optatus  from  among  the  readers,  to  be  a 
teacher  of  the  hearers."  On  this  passage,  the  Rev. 
Mr.  Marshall,  the  Episcopal  translator  and  com- 
mentator on  Cyprian,  remarks:  "It  is  hence,  I 
think,  apparent  that  all  Presbyters  were  not  teach- 
ers, but  assisted  the  Bishop  in  other  parts  of  his 
office."    And  Bishop  Fell,  another  editor  and  com- 

*  Epistle  to  the  Philippians,  Sect.  6, 


81  TESTIMONY    OP 

mentator  on  Cyprian,  remarks  on  the  same  passage 
in  the  following  words :  "  Inter  Presbyteros  rectorcii 
et  doctores  olim  disti7ixisse  videtur  divus  Paulas  ; 
1  Tim.  V.  17."  i.  e.  Paul  appears  to  have  made 
a  distinction,  in  ancient  times,  between  teaching 
and  ruling  Elders,  in  1  Timothy  v.  17.  Here  two 
learned  Episcopal  divines  explicitly  acknowledge 
the  distinction  between  teaching  and  ruling  Elders 
in  the  primitive  Church;  and  one  of  them  an  emi- 
nent Bishop,  not  only  allows  that  Cyprian  referred 
to  this  distinction  but  also  quotes  as  an  authority 
for  it  the  principal  text  which  Presbyterians  adduce 
for  the  same  purpose. 

There  is  another  passage  in  Cyprian's  40th 
Epistle,  which  the  very  learned  authors  of  the  Jus 
Divinmn  Pegiminis  Ecdesiastici*  consider  as 
containing  an  allusion  to  the  office  in  question,  and 
which  may  not  be  unworthy  of  notice.  At  the 
time  when  Cyprian  wrote  this  Letter,  he  was  in 
a  state  of  exile  from  his  Church.  It  is  directed  to 
the  Eiders,  Deacons,  and  People  at  large,  of  his 
congregation ;  and  contains  an  expression  of  his 
wish  that  one  Numidicus  should  be  reckoned,  or 
have  a  place  assigned  him  with  the  Presbyters,  or 
Elders  of  that  Church,  and  sit  with  the  clergy. 
And  yet  it  would  appear  that  this  was  only  as  a 
ruling,  and  not  as  a  teaching  Elder  that  he  was  to 
be  received  by  them,  for  Cyprian  subjoins:  He 
shall  be  promoted,  if  God  permit,  to  a  more  distin- 
guished place  in  his  religion,  (or  his  religious 
function,)  when,  by  the  protection  of  Providence, 
I  shall  return."  Here,  it  seems,  the  Presbytery, 
or  Eldership  in  that  Church  were  directed  imme- 

*  Jus  Divinum.  &c.,  p.  171,  172. 


THE    FATHERS.  85 

diately  to  receive,  or  set  apart,  this  man  to  the  of- 
fice of  Elder  among  them  ;  and  their  absent  pastor, 
or  Bishop,  promises  that,  when  he  returns,  Numi- 
dicus  shall  be  promoted  to  a  still  higher  office. 
Now  the  only  supposable  promotion  in  this  case 
was  to  the  office  of  a  Teaching  Elder.  That  the 
passage  is  very  naturally  susceptible  of  this  con- 
struction, none  will  deny.  At  any  rate,  it  is  adopt- 
ed by  some  of  the  most  mature  divines  and  scho- 
lars in  England,  of  the  seventeenth  century  ;  how- 
ever unceremoniously  it  may  have  been  since 
rejected  by  less  competent  judges. 

Accordingly,  it  is  worthy  of  notice,  that  the 
famous  Henry  Dodwell,  one  of  the  most  learned 
and  zealous  Episcopal  writers  in  the  British 
empire,  of  the  seventeenth  century,  notwithstand- 
ing his  determined  opposition  to  every  thing 
peculiarly  Presbyterian ;  yet,  in  his  celebrated 
Dissertations  on  Cyprian,  freely  grants,  that,  in 
the  days  of  that  Father  there  were  Elders  or 
Presbyters  in  the  Christian  Church  who  did  not 
preach.  He  represents  this  fact  as  undoubtedly 
taught  by  Cyprian,  in  his  Epistles,  and  par- 
ticularly refers,  for  proof,  to  the  first  of  the 
passages  cited  in  a  preceding  page.  Nay,  he 
expresses  a  full  persuasion  that  a  similar  fact 
existed  in  the  apostolic  Church,  and  quotes 
1  Timothy  v.  17,  as  a  decisive  confirmation  of 
his  opinion.*  The  notion,  then,  that  all  testimony 
supposed  to  be  derived  from  Cyprian  in  favour 
of  non-preaching  Elders,  is  a  dream  of  modern 
sectaries,  for  the  purpose  of  carrying  a  favourite 
point  in  Church  government,  is  plainly  not  tenable. 

*  Dissertation es  Cyprianicse,  vi.  Sect.  4,  5,  6. 
S 


86  TESTIMONY    OF 

Some  of  the  best  talents  and  most  mature  learn- 
ing in  the  Christian  Church,  without  any  leaning 
to  Presbyterian  opinions,  have  decisively  inter- 
preted that  Father  as  setting  forth  such  a  class  of 
Elders. 

Hippolytus,  who  was  nearly  contemporary 
with  Cyprian,  repeatedly  speaks  of  these  Elders 
as  existing,  and  as  exercising  authority  in  his 
day.  In  his  Tract  "  jVgainst  the  heresy  of  a 
certain  Noetus,"  he  states,  in  the  beginning  of 
the  work,  that  Noetus  being  charged  with  certain 
heretical  opinions,  the  "  Elders  (TrpealivTEpoi)  cited 
him  to  appear,  and  examined  him  in  the  pre- 
sence of  the  Church ;"  that  Noetus  having  at 
first  denied,  but  afterwards  openly  avowed  the 
opinions  imputed  to  him  — "  the  Elders  sum- 
moned him  a  second  time,  condemned  him,  and 
cast  him  out  of  the  Church."  It  seems  then, 
that  in  the  third  century  there  were  Elders, 
whose  duty  it  was  to  examine,  try,  and  excom- 
municate such  members  of  the  Church  as  were 
found  delinquent  with  respect  to  either  doctrine  or 
morals.  In  this  case,  a  part,  at  least,  of  the  trial, 
seems  to  have  been  conducted  "  in  the  presence 
of  the  Church,"  of  which  they  were  rulers ;  but 
still  the  trial,  conviction,  and  excommunication 
were  by  the  Elders. 

Origen,  w^ho,  it  is  well  known,  flourished  a 
little  more  than  two  hundred  years  after  Christ, 
in  the  following  passage,  has  a  plain  reference 
to  the  class  of  of^cers  under  consideration. 
"  There  are  some  Rulers  appointed  whose  duty 
it  is  to  inquire  concerning  the  manners  and  con- 
versation of  those  who  are  admitted,  that  they 
may  debar  from  the  congregation  such  as  com- 


THE    FATHERS.  87 

mit  filthiness."*  This  passage  is  replete  with 
important  and  conclusive  testimony.  It  not  only 
proves,  that,  in  the  time  of  Origen,  there  were 
Rulers  in  *he  Christian  Church ;  but  that  the 
chief  and  peculiar  business  of  these  Rulers  was 
precisely  that  which  we  assign  to  Ruling  Elders, 
viz. :  inspecting  the  members  of  the  Church ; 
watching  over  all  its  spiritual  interests ;  admit- 
ting to  its  communion  those  who,  on  inquiry, 
were  found  worthy ;  and  debarring  those  who 
were  in  any  way  immoral.  It  is  perfectly  evi- 
dent from  this  passage  alone,  that,  in  the  days 
of  this  learned  Father,  the  government  and  dis- 
cipline of  the  Church  were  not  conducted  by  the 
body  of  the  communicants  at  large,  but  by  a 
Bench  of  Rulers. 

The  same  important  fact  is  also  indubitably 
implied  in  the  language  of  Origen  in  another 
place.  In  his  seventh  Homily  on  Joshua,  he 
speaks  of  one  who,  "  having  been  thrice  admo- 
nished, and  being  unwilling  to  repent,  was  cut 
orT  from  the  Church  by  its  rulers."  Those  who 
cut  off  then,  from  the  communion  of  the  Church, 
and  restored  the  penitent,  in  the  time  of  Origen, 
were  not  the  body  of  the  communicants,  but  a 
bench  of  Elders.  This  great  historical  fact  is, 
moreover,  explicitly  established,  as  having  existed 
in  the  third  century,  (the  age  of  Origen,)  by  the 
Magdeburgh  Centuriators,  a  body  of  very  h^arned 
Lutheran  Divines,  contemporary  with  iMelancthon, 
and  whose  authority  as  ecclesiastical  historians, 
is  deservedly  high.  "The  right,"  say  they, 
*'  of  deciding  respecting  such   as  were  to  be  ex- 

*  Contra  Celsum.  Lib.  iii.  p.  143.  Edit.  Cantab. 
1677. 


88  TESTIMONY    OP 

communicated,  or  of  receiving,  upon  their  repent- 
ance, such  as  had  fallen,  was  vested  in  the 
Elders  of  the  Church."* 

In  the  Gesta  Purgationis  Caeciliani  et  Felicis, 
preserved  at  the  end  of  Optatus,  and  commonly 
referred  to  the  beginning  of  the  fourth  century, 
we  meet  with  the  following  enumeration  of 
Church  officers :  "  Fresbi/teri,  Diaconi  et  Se- 
niores,^''  i.  e.  "  The  Presbyters,  the  Deacons,  and 
the  Elders."  And  a  little  after  is  added : — 
*'  Adhibete  co7iclericos,  et  Seniores  plebis,  eccle- 
siasticos  viros,  et  inquirant  diligenter  qua  sint 
istcB  dissensiones,^^  i.  e.  "  Call  the  fellow  clergy- 
men and  Elders  of  the  people,  ecclesiastical  men, 
and  let  them  inquire  diligently  what  are  these 
dissensions."  In  that  assembly,  likewise,  several 
letters  were  produced  and  read ;  one  addressed, 
Clero  et  Senioribus,  i.  e.  "  to  the  clergy  and  the 
Elders ;"  and  another,  Clerinis  et  Senioribus^  i.  e. 
*'  to  the  Clergymen  and  the  Elders."  Here, 
then,  is  a  class  of  men  expressly  recognized  as 
ecclesiastical  men,  or  Church  officers,  who  are 
styled  Elders ;  who  were  constituent  members 
of  a  solemn  ecclesiastical  assembly,  or  judicatory  ; 
who  are  expressly  charged  with  inquiring  into 
matters  connected  with  the  discipline  of  the 
Church  ;  and  yet  carefully  distinguished  from  the 
Clergy,  with  whom  they  met,  and  officially  united 
in  the  transaction  of  business.  If  these  be  not  the 
Elders  of  whom  we  are  in  search,  we  may  give 
up  all  the  rules  of  evidence. 

Some,  indeed,  have  said,  that  the  phrase 
ecclesiasticos  viros,  in  one  of  the  passages  last 
cited     was   not    intended    to   designate    Church 

*  Cent.  ill.  Cap.  vii.  p.  151. 


THE    FATHEKS.  89 

ofRcers  at  all ;  that  this  phrase  was  early  intro- 
duced to  distinguish  "  men  of  the  Church,"  i.  e. 
Christians  from  Pagans,  and  other  enemies  of 
Christ :  and  that  it  probably  had  some  such 
meaning,  and  nothing  more,  in  the  ancient  re- 
cords from  which  the  foregoing  extracts  are 
made.  It  is  freely  granted  that  the  phrase, 
eccleslastici  viri,  was,  for  a  time  employed,  in 
the  Christian  Church,  as  well  as  by  the  sur- 
rounding heathen,  in  the  sense,  and  for  the  pur- 
pose just  mentioned.  That  is,  when  Christians 
were  spoken  of,  as  distinguished  from  Jews, 
Infidels,  Heretics,  &c.,  they  were  called  eccle- 
siastical men,  importing,  that  they  did  not  belong 
to  Jewish  Synagogues,  or  to  heathen  temples, 
or  to  heretical  sects ;  but  were  adherents,  or 
members  of  the  Church  of  Christ.  But  it  is  well 
known,  that  this  language  was  never  employed 
in  this  sense  among  Christians  themselves,  when 
distinguishing  one  class  of  their  own  body  from 
another.  When  used  in  this  case,  it  always 
designated  men  in  ecclesiastical  office.*  Besides, 
in  the  passage  before  us,  there  can  be  no  doubt 
that  the  phrase  under  consideration  was  used 
in  the  latter  sense,  and  not  in  the  former. 
For  the  ecclesiastical  men,  in  these  passages 
are  represented  as  joined  with  the  clergy,  in 
ecclesiastical  functions;  especially  as  directed 
to  investigate  and  settle  ecclesiastical  dissensions. 
Surely  this  could  neither  be  required  nor  ex- 
pected  of  men  who  sustained  no  office,  and  were, 
of  course,  invested  with  no  authority  in  the 
Church. 

♦Bingham's  Origines  EcclesiasUcae,  Book  i.  chap- 
ter i.  section  8. 

8* 


90  TESTIMONY    OP 

Another  objection  which  has  been  confidently 
urged  against  that  construction  which  we  have 
put  upon  the  extracts  from  the  Gesta  Purga- 
tionis^  is  that  the  Seniors  or  Elders,  of  which 
they  speak,  are  mentioned  after  Deacons,  and, 
therefore,  are  to  be  considered  as  inferior  to 
them.  "  Now,"  say  these  objectors,  "  the  Ruling 
Elders  of  the  Presbyterian  Church  are  always 
considered  and  represented,  by  the  advocates  of 
that  denomination,  as  above  Deacons,  rather 
than  below  them,  on  the  scale  of  ecclesiastical 
precedence.  Of  course,  the  Seniors  here  spoken 
of,  cannot  belong  to  the  class  of  officers  for 
which  they  contend."  To  this  objection  it  is 
sufficient  to  reply,  that  the  mere  order  in  which 
titles  are  arranged,  cannot  be  considered  as 
decisive  of  the  relative  rank  with  which  these 
titles  are  connected.  At  once  to  illustrate  and 
confirm  this  remark,  a  single  example  will  suffice. 
In  the  Epistles  of  Ignatius,  when  he  speaks  of 
Bishops,  or  Pastors,  Elders  and  Deacons,  no 
intelligent  reader  supposes  that  he  means  to 
represent  the  second  and  third  of  these  classes 
of  offices  as  inferior  to  the  first.  Yet,  in  his 
Epistle  to  the  Trallians,  he  speaks  thus  ;  "  Let 
all  reverence  the  Deacons  as  Jesus  Christ ;  and 
the  Bishop  as  the  Father ;  and  the  Presbyters 
as  the  Sanhedrim  of  God,  and  the  college  of  the 
Apostles."  This  may  argue  carelessness  or 
haste  in  writing;  or  it  may  argue  a  mind  in 
the  writer,  less  intent  on  ecclesiastical  prece- 
dence, than  on  more  important  matters ;  but  it 
surf^ly  cannot  be  considered  as  deciding  the  rela- 
tive  standing  of  the  different  officers  of  whom  he 
speaks. 

Besides,  let  it  be  recollected,  that  the  date  of 


THE    FATHERS.  91 

these  Gesta  was  about  the  year  of  Christ,  303, 
when  tlie  ofiice  of  Ruling  Elder,  if  we  may 
credit  the  very  explicit  testimony  of  Ambrose, 
which  will  be  stated  presently,  was  going  gra- 
dually out  of  use.  If  so,  nothing  was  more 
natural  than  that  the  writers  and  speakers  of 
that  day  should  be  disposed  to  throw  it  on  the 
back  ground,  and  rather  degrade  than  advance 
its  appropriate  rank  in  the  scale  of  ecclesiastical 
honour. 

There  is  also  a  passage  in  Optatus,  of  the 
African  Church,  who  flourished  a  little  after  the 
middle  of  the  fourth  century,  which  corroborates 
the  foregoing  quotations.  It  is  as  follows  :  "  The 
Church  had  many  ornaments  of  gold  and  silver, 
which  she  could  neither  bury  in  the  earth,  nor 
carry  away  with  her,  which  she  committed  to 
the  Elders,  (Senioribus,)  as  to  faithful  persons."* 
There  can  scarcely  be  a  doubt  that  these  were 
not  merely  aged  persons,  but  official  men ;  and, 
especially,  as  we  know,  from  the  writings  of 
Cyprian,  who  resided  in  the  same  country,  that 
there  were  such  officers  in  the  African  Church,  a 
few  years  before. 

Ambrose,  who  lived  in  the  fourth  century ,f  in 
his  commentary  on  1  Timothy  v.  1,  has  the 
following  passage:  "For,  indeed,  among  all 
nations  old  age  is  honourable.  Hence  it  is  that 
the  Synagogue,  and  afterwards  the  Church,  had 

*Optat.  Lib.  i.  p.  41,  edit.  Paris,  1631. 

fit  is  not  forgotten  that  learned  men  have  generally 
considered  the  real  name  of  this  writer  as  Hilary.  Yet 
as  the  name  of  Ambrose  is  more  frequently  given  to 
him,  especially  by  many  writers  hereafter  to  be  quoted, 
the  latter  name  will  be  more  intelligible,  and,  therefore, 
more  convenient. 


92  TESTIMONY    OP 

Elders,  without  whose  counsel  nothing  was  done 
in  the  Church ;  which  by  what  negligence  it 
grew  into  disuse  I  know  not,  unless,  perhaps,  by 
the  sloth,  or  rather  by  the  pride  of  the  Teachers, 
while  they  alone  wished  to  appear  something." 
The  great  body  of  the  Prelatists,  as  well  as 
some  others,  have  laboured  hard  to  divest  this 
passage  of  its  plain  and  pointed  testimony  in 
favour  of  the  office  of  Ruling  Elder.  They 
insist  upon  it  that  the  pious  Father  had  no  refer- 
ence whatever  to  ecclesiastical  officers,  but  only 
to  aged  persons,  and  that  he  meant  to  say 
nothing  more  than  that,  formerly,  in  the  Syna- 
gogue, and  afterwards  in  the  Church,  there  were 
old  men,  whom  it  was  customary  to  consult; 
which  practice,  however,  at  the  time  in  which 
he  wrote,  was  generally  laid  aside.  This  per- 
version of  an  obvious  meaning,  is  really  so 
strange  and  extravagant,  that  the  formality  of 
a  serious  refutation  seems  scarcely  necessary. 
Can  any  reflecting  man  believe  that  Ambrose 
designed  only  to  inform  his  readers  that  in  the 
Jewish  Synagogues,  there  were  actually  persons 
who  had  attained  a  considerable  age ;  that  this 
was  also,  afterwards  the  case  in  the  Christian 
Church ;  and  that  these  aged  persons  were  gene- 
rally consulted  ?  This  would  have  been  a  sage 
remark  indeed  !  Was  there  ever  a  community 
of  any  extent,  either  ecclesiastical  or  civil,  which 
did  not  include  some  aged  persons?  Or  was 
there  ever  a  state  of  society,  or  an  age  of  the 
world,  in  which  the  practice  of  consulting  the 
aged  and  experienced  had  fallen  into  disuse? 
That  thinking,  candid  minds,  should  be  able  to 
satisfy  themselves  with  such  a  gloss,  is  truly 
wonderful.     It  is  certainly  no  argument  in  favour 


THE    FATHERS.  93 

of  this  construction  of  the  lanfTuajre  of  Ambrose, 
that  he  prefaces  his  statement  respecting  the 
Synagogue  and  the  Church,  by  remarking,  that 
"  among  all  nations  old  age  is  honourable." 
Surely  no  remark  could  be  more  natural  or 
appropriate,  when  he  was  about  to  state,  that 
from  the  earliest  period  of  the  Christian  Church, 
and  long  before  in  the  Synagogue,  all  their 
affairs  had  been  managed  by  colleges  of  Elders, 
(u  title  importing  a  kind  of  homage  to  age  and 
experience,)  without  whose  counsel  nothing  was 
done. 

But  there  is  a  clause  in  this  extract  from  Am- 
brose, which  precludes  all  doubt  that  he  intended 
to  allude  to  a  class  of  Church  officers,  and  not 
merely  to  old  age.  It  is  this  :  "  Which  by  what 
negligence  it  grew  into  disuse,  I  know  not,  unless, 
perhaps,  by  the  sloth,  or  rather  by  the  pride  of 
the  Teachers,  who  wished  alone  to  appear  some- 
thing." It  is  very  conceivable  and  obvious  that 
both  the  pride  and  the  sloth  of  the  Teachers,  or 
teaching  Elders,  should  render  them  willing  to 
get  rid  of  a  bench  of  officers  of  equal  power  with 
themselves,  as  rulers  in  the  Church,  and,  conse- 
quently, able  to  control  their  wishes  in  cases  of 
discipline.  But  it  cannot  easily  be  conceived  why 
either  sloth  or  pride  should  render  any  so  particu- 
larly averse  to  all  consultation  with  the  aged  and 
experienced,  in  preference  to  the  young,  on  the 
affairs  of  the  Church  ;  especially  if  these  aged  per- 
sons bore  no  office,  and  there  was,  of  course,  no 
official  obligation  to  be  governed  by  their  advice, 
as  the  gloss  under  consideration  supposes.  It  beinc; 
evident,  then,  that  a  class  of  officers  was  here  m 
tended,  the  question  arises,  what  class  of  Presby- 
ters, or  Elders,  was  that  which   had  grown  into 


94  TESTIMONY    OF 

disuse  in  the  fourth  century?  Not  teaching  Pros- 
byters,  surely  ;  for  every  one  knows  that  that  class 
of  Presbyters  had  not  become  obsolete  in  Ambrose's 
time.  His  own  writings  amply  attest  the  reverse. 
And  every  one  also  knows  that  this  class  of  Church 
officers  has  never  been  laid  aside,  or  even  dimi- 
nished in  number,  to  the  present  day. 

It  is  worthy  of  very  particular  notice  here,  also, 
as  no  small  confirmation  of  the  construction  which 
we  put  upon  the  words  of  Ambrose,  that  all  the 
most  learned  and  able  of  the  Reformers,  and  a 
great  number  of  others,  the  most  competent  judges 
in  such  matters,  from  the  Reformation  to  the  pre- 
sent time,  have  concurred  in  adopting  the  same 
construction,  and  have  considered  the  worthy 
Father  as  referring  to  a  class  of  Elders  who  held 
the  place  of  inspectors  and  rulers  in  the  Church. 
Learned  Lutherans,  and  Episcopalians,  as  well  as 
Calvinists,  almost  without  number,  have  united  in 
the  interpretation  of  this  Father,  which  we  have 
given  with  a  degree  of  harmony  truly  wonderful, 
if  that  interpretation  be  entirely  erroneous.  Is  it 
less  likely  that  Luther,  and  Melancthon,and  Bucer, 
and  VVhitgift,  and  Zanchius,  and  Peter  Martyr, 
who  had  no  sectarian  or  private  views  to  serve, 
should  be  able  correctly  to  read  and  understand 
Ambrose,  than  that  modern  and  more  superficial 
scholars  should  be  betrayed  into  a  mistaken  con- 
struction, on  the  side  in  favour  of  which  their  feel- 
ings were  strongly  enlisted?  No  disrespect  what- 
ever is  intended  to  the  latter;  but  it  cannot  be 
doubted  that  a  great  preponderancy  of  testimony, 
both  as  to  numbers  and  competency,  is  on  the  side 
of  the  former. 

Augustine,  Bishop  of  Hippo,  who  also  lived  to- 
»vard  the  close  of  the  fourth  century,  often  refers 


THE     FATHERS.  95 

to  this  class  of  oflicers  in  his  writings.  Thus,  in 
his  work,  Contra  Crcsconlum  Grammatictaii, 
Lib.  iii.  Cajo,  56,  he  speaks  of ''  Feregrinus^  Frcs- 
byter,  et  Sen  lores  Ecclesice  Musf/ica?iceregionis  ;^^ 
i.  e.  Peregrine,  the  Presbyter,  and  the  Elders  of 
the  Church,  of  the  Mustican  district."  And  again, 
he  addresses  one  of  his  Epistles  intended  for  his 
Church  at  Hippo,  in  the  following  manner  :  "  Di- 
lectissniis  Fratribiis,  Clero,  Senioribus  et  univer- 
see  Flebi  Ecdesice  Hipponensis;''''  Epist.  137  ;  i.  e. 
"  To  the  beloved  brethren,  the  Clergy,  the  Elders, 
and  all  the  people  of  the  Church  at  Hippo." 
There  were  some  Elders,  then,  in  the  time  of  Au- 
gustine, whom  he  distinguishes  from  other  Pres- 
byters, and  whom  he  also  distinguishes  from  the 
Clergy.  And,  lest  any  should  suppose  that  the 
Elders  here  spoken  of  were  not  officers,  but  mere 
private  members  of  the  Church,  he  distinguishes 
them  from  the  plebs  imiversa  of  the  Church. 
Augustine,  also,  in  another  place,  [De  Verb.  Doni, 
Ser;?i.  19,)  speaks  thus:  "  Cum  ob  errorem  ali- 
quem  a  Senioribus  arguuntur,  et  imputatur  alicui 
de  illis,  cur  ebrius  fuerit  ?  cur  res  alienas  perva- 
serit?"  &c.,  i.  e.  "  When  they  are  reprehended 
for  any  error  by  the  Elders,  and  are  upbraided  with 
having  been  drunk,  or  with  having  been  guilty  of 
theft,  &c."  Can  any  one  doubt  that  Augustine  is 
here  speaking,  not  of  mere  aged  persons,  but  of 
Church  officers,  whose  duty  it  was  to  inspect  the 
morals  of  the  members  of  the  Church,  and  to  "  up- 
braid," or  reprove  those  who  had  been  reprehen- 
sible in  their  deportment  ?  It  would  be  easy  to  pro- 
duce, from  the  same  Father,  a  number  of  other 
quotations  equally  to  our  purpose.  But  P)ingham, 
in  his  Origbies  Ecclesiasiicn:^  Bishop  Taylor,  in 
his  "  Episcopacy  Asserted,"  and  other  learned  Pre 


96  TESTIMONY    OF 

latists,  have  rendered  this  unnecessary,  by  making 
an  explicit  acknowledgment,  that  Augustine  re- 
peatedly mentions  these  Seniors  or  Elders,  as  be- 
longing  to  other  Churches  as  well  as  his  own,  in 
his  time ;  and  that  the  same  kind  of  Elders  are 
frequently  referred  to  by  other  writers,  both  be- 
fore and  after  Augustine,  as  then  existing  in  the 
Church  ;  as  holding  in  it  some  kind  of  official  sta- 
tion ;  and  yet  as  distinguished  from  clergymen.  It 
is  true,  indeed,  that  Bingham  insists  upon  it  that 
these  were  not  Ruling  Elders,  in  our  sense  of  the 
word  ;  but  that  they  held  some  kind  of  office  in  the 
Church,  and  yet  were  not  public  preachers,  he  ex- 
plicitly grants.  We  ask  nothing  more.  This  is 
quite  sufficient  for  our  purpose. 

The  ancient  work,  entitled  "  Apostolical  Consti- 
tutions," although  by  no  means  of  Apostolical  ori- 
gin, was  probably  composed  sometime  between  the 
second  and  fifth  centuries.  The  followinsr  sitrnifi- 
cant  and  pointed  rule,  extracted  from  that  work, 
will  be  considered  by  the  intelligent  reader  as  by 
no  means  equivocal  in  its  aspect :  "  To  Presbyters 
also,  when  they  labour  assiduously  in  the  word 
and  dcM2trine,  let  a  double  portion  be  assigned."* 
Here  is,  obviously,  a  distinction  between  Presby- 
ters who  are  employed  in  teaching,  and  those  who 
are  not  so  employed.  To  what  duties  the  others 
devoted  themselves  is  not  stated  ;  but  it  is  evident 
that  teaching  made  no  part  of  their  ordinary  occu- 
pation. We  may  take  for  granted  that  their  duty 
was  to  assist  in  the  other  spiritual  concerns  of  the 
Church,  viz.:  in  maintaining  good  order  and  disci- 
pline. This  is  precisely  the  distinction  which 
Presbyterians   make,  and  which   they  believe  to 

*  Apostol  Constit.  Lib.  ii.  Cap.  28. 


THE    FATHERS.  97 

have  been  made  in  the  primitive  Church.  Accord- 
ingly the  Presbyters,  in  the  same  relic  of  Christian 
antiquity,  and  in  a  subsequent  part  of  the  same 
chapter,  are  called  "  the  Counsellors  of  the  Bishop, 
or  Pastor ;  and  the  Sanhedrim,  or  Senate  of  the 
Church :"  expressions  which  entirely  harmonize 
with  our  views  of  the  office  of  Elder  in  the  ancient 
Church. 

To  the  same  class  of  officers,  Isodore  of  Hispala, 
who  flourished  in  the  sixth  century,  seems  to  al- 
lude, when,  in  giving  directions  as  to  the  manner 
in  which  pastors  should  conduct  their  official  in- 
structions, he  says  :  Prms  docendi  sunt  Seniores 
plebis,  ut  per  eos  infra  positifacilius  doceantur;^^ 
i.  e.  "  The  Elders  of  the  people  are  first  to  be 
taught,  that  by  them  such  as  are  placed  under 
them,  may  be  more  easily  instructed."  Here  again, 
these  Seniores  are  evidently  spoken  of  as  Church 
officers,  who  were  set  over  the  people,  and  yet  oc- 
cupied a  station  inferior  to  that  of  the  pastors,  or 
public  preachers. 

Nor  does  this  class  of  officers  appear  to  have 
entirely  ceased  in  the  Church  at  as  late  a  period  as 
that  of  Gregory  the  great,  who  wrote  in  the  latter 
part  of  the  sixth  century.  In  one  of  his  Epistles 
he  gives  the  following  direction  :  "  If  any  thing 
should  come  to  your  ears  concerning  any  clergy- 
man, which  may  be  justly  considered  as  matter  of 
offence,  do  not  easily  believe  it ;  but  let  truth  be 
diligently  investigated  by  the  Elders  of  the  Church, 
who  maybe  at  hand,  and  then,  if  the  character  of 
the  act  demand  it,  let  the  proper  punishment  fall 
on  the  offender."* 


*Epistola3,  Lib.  ii.  Epist.  19 — quoted  from  the  Politica 
Ecclesiastica  of  Voetius,  Par.  ii.  Lib.  ii.  Tract,  iii. 


98  TESTIMONY    OP 

Here  there  is  evidently  a  very  distinct  reference 
to  such  a  class  of  officers  as  that  of  which  we  are 
speaking.  They  are  distinguished  from  clergy- 
men ;  and  yet  they  are  represented  as  ecclesiasti- 
cal officers,  to  whom  it  properly  pertained  to  in- 
vestigate ecclesiastical  offences  ;  and  to  give  advice 
and  direction  in  peculiarly  delicate  cases  of  disci- 
pline. At  an  earlier  period  of  the  Church,  indeed, 
these  Elders,  as  well  as  all  other  classes  of  eccle- 
siastical men,  were  styled  clergymen ;  as  we  shall 
have  occasion  more  fully  to  show  hereafter  :  but 
from  the  fourth  century  and  onward,  Elders  of  this 
class  declined  in  numbers  and  in  popularity,  and 
not  long  afterwards  were  in  a  great  measure  laid 
aside,  excepting  by  the  humble  and  devoted  wit- 
nesses of  the  truth,  of  whose  testimony  we  shall 
speak  in  the  next  chapter. 

There  is  another  species  of  evidence  here  worthy 
of  notice.  The  representation  which  the  fathers 
give  of  the  manner  in  which  the  Bishop  or  Pastor 
and  his  Elders  were  commonly  seated,  when  the 
Church  was  assembled,  and  during  the  solemnities 
of  public  worship,  affords  very  strong  evidence  that 
the  mass  of  the  Elders  were  such  as  it  is  the  ob- 
ject of  this  Essay  to  establish.  We  are  told  by 
several  of  the  early  Fathers,  that  when  the  Church 
was  convened  for  public  worship,  the  Bishop,  ar 
Pastor,  was  commonly  seated  on  the  middle  of  a 
raised  bench,  or  long  semi-circular  seat,  at  one  end 
of  the  Church;  that  his  Elders  were  seated  on  each 
side  of  him,  on  the  same  seat,  or  on  seats  imme- 
diately adjoining,  and  commonly  a  little  lower  ;' 
and  that  the  Deacons  commonly  stood  in  front  of 
this  bench,  ready  to  giv."^  any  notice,  to  execute 
any  order,  or  to  perform  any  service  which  the 
Pastor  or  Elders  might  think  proper  to  direct, 


THE    FATHERS.  99 

This  practice  was  evidently  drawn  from  the  Jewish 
Synagogue.  And,  indeed,  the  order  of  assembling, 
sitting,  and  worship  in  the  Christian  assemblies, 
for  the  first  two  or  three  centuries,  so  strikingly 
resembled  that  of  the  Synagogue,  that  Christian 
Churches  were  frequently  contemned,  and  opposed 
as  "  Synagogues  in  disguise."* 

This  general  fact  is  so  well  attested  by  the  early 
Christian  writers,  that  it  is  unnecessary  to  detain 
the  reader  by  any  formal  proof  of  it.  Now,  if  in 
every  Church,  when  assembled  in  ordinary  cir- 
cumstances, there  were  present  a  Pastor,  Overseer, 
or  Bishop,  and  a  body  of  Elders,  sitting  with  him, 
and  counselling  and  aiding  him  in  the  inspection 
and  discipline  of  the  Church;  it  is  hardly  necessary 
to  say,  that  these  Elders  could  not  all  have  been 
such  Presbyters  as  the  friends  of  Prelacy  contend 
for,  as  their  "second  order  of  clergy."  The  sup- 
position is  absurd.  They  could  only  have  been 
such  a  bench  of  pious  and  venerable  men,  as  were 
chiefly  employed  in  overseeing  and  ruling;  and 
corresponding,  substantially,  with  the  Elders  of  the 
Presbyterian  Church.  It  is  true,  indeed,  the  ad- 
vocates of  Prelacy  endeavour  to  persuade  us  that 
these  Presbyters  were  the  stated  preachers  in  the 
several  congregations  or  worshipping  assemblies 
which  were,  as  they  suppose,  comprehended  in 
the  Bishop's  charge.  But  this  supposition  is  wholly 
unsupported.  Nay,  it  is  directly  contrary  to  the 
whole  current  of  early  testimony  on  this  subject. 
The  very  same  writers  who  inform  us  that  there 
were  any  Presbyters  at  all  in  the  Christian  Church 
within  the  first  three  hundred  years,  represent  a 
plurality  of  them  as  sitting  with  the  Bishop  or 

*  Thorndike's  Discourse  on  Religious  Assemblies,  p.  57. 


100  TESTIMONY    OF 

Pastor,  and  present  in  every  worshipping  assembly. 
There  is  no  system  with  which  this  statement  can 
be  made  essentially  to  agree,  but  that  which  is  re- 
ceived among  Presbyterians. 

Another  strong  argument  in  support  of  the  doc- 
trine of  Ruling  Elders,  as  drawn  from  the  early 
Fathers,  is  found  in  the  abundant  evidence  which 
their  writings  furnish,  that,  during  the  first  three 
or  four  centuries  after  Christ,  the  great  body  of  the 
Christian  Presbyters  did  not  ordinarily  preach,  in- 
deed, never  but  by  the  special  permission  of  the 
Bishop  or  Pastor.  The  following  statement  by 
the  learned  Bingham,  in  his  Origines  Ecclesiasticse, 
Book  ii.  chapter  iii.  section  4,  will  be  found  con- 
clusive on  this  point: 

"  The  like  observation  may  be  made  upon  the 
office  of  preaching.  This  was  in  the  first  place 
the  Bishop's  office,  which  they  commonly  dis- 
charged themselves,  especially  in  the  African 
Churches.  Which  is  the  reason  we  so  frequently 
meet  with  the  phrase,  tractante  Episcopo,  '  the 
Bishop  preaching,'  in  the  writings  of  Cyprian.  For 
then  it  was  so  much  the  office  and  custom  of 
Bishops  to  preach,  that  no  Presbyter  was  permitted 
to  preach  in  their  presence,  till  the  time  of 
Austin,  who,  whilst  he  was  a  Presbyter  was  author- 
ized by  Valerius,  his  Bishop,  to  preach  before 
him.  But  that,  as  Possidius,  the  writer  of  his  life 
observes,  was  so  contrary  to  the  use  and  custom 
of  the  African  Churches,  that  many  Bishops  were 
highly  offended  at  it,  and  spoke  against  it;  till  the 
consequences  proved  that  such  a  permission  was 
of  good  use  and  service  to  the  Church  ;  and  then 
several  other  Bishops  granted  their  Presbyters 
power  and  privilege  to  preach  before  them.  So 
that  it  was  then  a  favour  for  the  Presbyters  to 


THE    FATII£RS.  lOl 

preach  in  the  presence  of  the  Bishops,  and  wholly 
at  the  Bishop's  discretion,  vvhetlier  they  would  per- 
mit them  or  not ;  and  when  they  did  preach,  it  was 
wholly  potestate  accepta,  by  the  power  and  autho- 
rity of  the  Bishops  that  appointed  them.  In  the 
Eastern  Churches  Presbyters  were  more  commonly 
employed  to  preach,  as  Possidius  observes,  when 
he  says  Valerius  brought  the  custom  into  Africa 
from  their  example.  And  Jerome  intimates  as 
much,  when  he  complains  of  it  as  an  ill  custom 
only  in  some  Churches  to  forbid  Presbyters  to 
preach.  Chrysostom  preached  several  of  his  ela- 
borate discourses  at  Antioch,  while  he  was  but  a 
Presbyter;  and  so  did  Atticus  at  Constantinople: 
and  the  same  is  observed  to  have  been  granted  to 
the  Presbyters  of  Alexandria  and  Csesarea,  in  Cap- 
padocia,  and  Cyprus,  and  other  places.  But  still  it 
was  but  a  grant  of  the  Bishops;  and  Presbyters  did 
it  by  their  authority  and  commission.  And  when- 
ever Bishops  saw  just  reason  to  forbid  them,  they 
had  power  to  limit  or  withdraw  their  commission 
again:  as  both  Socrates  and  S'^zomen  testify,  who 
say  that  at  Alexandria  Presbyters  were  forbidden 
to  preach  from  the  time  that  Arius  raised  a  disturb- 
ance in  the  Church.  Thus  we  see  what  a  power 
Bishops  anciently  challenged  and  exercised  over 
Presbyters  in  the  common  and  ordinary  offices  of 
the  Church:  particularly  for  preaching.  Bishops 
always  esteemed  it  their  office  as  much  as  any 
other."  This  statement  is  amply  illustrated  and 
confirmed  by  the  learned  author  by  numerous  re- 
ference to  early  writers  of  the  highest  reuutation, 
which  it  is  altogether  unnecessary  to  recite,  on  ac- 
count of  the  notoriety  of  the  fact  alleged. 

Can  such  a  statement  be  contemplated  a  moment 
without  perceiving,  that  the  mass  oi*  the  Presbyters 
9* 


102  TESTIMONY    OF 

or  Elders,  during  the  times  here  spoken  of,  were 
a  very  different  class  of  officers  from  those  com- 
monly styled  "  Presbyters,"  in  the  Papacy  after- 
wards, and  in  more  modern  Prelatical  Churches? 
The  very  circumstance  of  preaching  making  no 
part  of  their  ordinary  function ;  nay,  that,  in  ordi- 
nary cases,  they  were  never  allowed  to  do  it,  but 
in  virtue  of  a  special  permission,  which  is  evi- 
dently the  import  of  thS  whole  account,  unless  we 
make  nonsense  of  it;  places  it  beyond  all  doubt 
that  the  authority  which  they  received  at  ordina- 
tion, did  not  really  commission  them  to  preach  at 
all;  but  that  the  Bishop  only  was  the  commis- 
sioned preacher.  This  is  exactly  what  Presbyte- 
rians say.  And  if  ever  Ruling  Elders  or  Deacons 
among  us,  conduct  social  worship,  and  address  the 
people  in  public,  it  is  always  under  the  direction 
of  the  Bishop  or  Pastor ;  who  may  encourage  or 
arrest  it  as  he  pleases.  It  is  vain  to  say,  that 
Presbyters  in  the  Protestant  Episcopal  Church  at 
the  present  day  cannot  preach,  or  perform  any 
ecclesiastical  act  without  the  Bishop's  permission. 
This  is  an  idle  evasion.  The  fact  is  that  every 
one  knows,  that  their  original  ordination,  as  Pres- 
byters, or  "  Priests,"  as  they  are  called,  conveys 
the  full  power  to  preach,  administer  sacraments, 
and  perform  every  duty  of  the  ordinary  parochial 
ministration,  statedly,  and  without  any  further  let 
or  impediment.  The  cases  then,  are  wholly  un- 
like. There  were,  evidently,  in  the  days  of  Igna- 
tius and  Cyprian,  of  Chrysostom  and  Augustine, 
of  Socrates  and  Sozomen,  some  Elders  who  did 
not  ordinarily  preach,  and  were  not  considered  as 
authorized  to  engage  in  this  part  of  the  public  ser- 
vice, without  a  special  permission  ;  and  who  stood, 
aot  exactly,  indeed,  but  very  much  on  the  same 


THE    FATHERS.  103 

ground,  as  to  this  matter,  with  the  Elders  of  our 
denomination. 

The  truth  is,  some  of  the  very  same  writers  who 
inform  us  that  Elders  and  Deacons  were  not  ordi- 
narily allowed  to  preach  during  the  first  three  or 
four  centuries,  also  inform  us,  that  laymen,  m 
cases  of  necessity,  might  preach  by  the  Bishop's 
permission.  This  at  once  illustrates  and  strength- 
ens the  Presbyterian  argument.  For  the  same  au- 
thority which  might  give  a  special  permission  in 
each  case,  or  a  general  permission,  for  a  time,  to 
an  Elder  or  Deacon  to  preach  ;  which  permission, 
it  seems,  might  be  revoked  at  pleasure,  without 
touching  the  official  standing  of  the  individual, 
much  less  deposing  him  from  office ;  might  also 
authorize  the  merest  layman  in  the  whole  parish 
to  perform  the  same  service,  whenever  it  was 
judged  expedient  to  give  the  license. 

The  truth  of  the  matter  seems  to  have  been  this. 
A  large  majority  of  the  officers  called  Elders,  in 
the  first  three  centuries,  were,  no  doubt.  Ruling 
Elders,  ordained,  it  is  probable,  in  the  same  man- 
ner with  the  Teaching  Elders,  i.  e.  with  "  the 
laying  on  of  hands,"  and  the  same  external  solem- 
nity in  every  respect.  They  were  not  qualified, 
and  were  not  expected,  when  ordained,  to  be 
preachers ;  but  were  selected,  on  account  of  their 
piety,  gravity,  prudence,  and  experience,  to  assist 
in  inspection  and  government.  When,  however, 
the  Bishop  or  Pastor,  who  was  the  stated  preacher, 
was  sick,  or  absent,  he  might  direct  a  Ruling  El- 
der to  take  his  place,  on  a  single  occasion,  or  for 
a  few  Sabbaths.  But  this  function  made  no  part 
of  their  stated  work  ;  and  they  seldom  engaged  in 
it.  After  a  while,  however,  these  Elders,  like  the 
Bishops  on  the  one  hand,  and  the  Deacons  on  the 


104  TESTIMONY    OF 

Other,  began  to  aspire ;  were  more  and  more  fre 
quently  permitted  to  preach  ;  until,  at  length,  non- 
preaching  Elders  were  chiefly  banished  from  the 
Church.  As  this  was  a  gradual  thing,  they  were, 
of  course,  retained  in  some  Churches  longer  than 
others.  They  were,  probably,  first  laid  aside  in 
large  cities,  where  ambition  was  most  prevalent, 
laxity  of  morals  most  indulged,  and  strict  discipline 
most  unpopular.  In  this  way  things  proceeded, 
until  this  class  of  officers  was  almost  wholly  lost 
sight  of  in  the  Christian  community. 

One  more  testimony,  by  no  means  unimportant, 
of  the  existence  of  this  office  in  the  primitive 
Church,  is  to  be  found  in  the  Rev.  Dr.  Buchanan's 
account  of  the  Syrian  Christians,  contained  in 
his  Asiatic  Researches.  It  will  be  borne  in  mind 
that  the  learned  and  pious  author  considers  those 
Christians  as  having  settled  in  the  East,  within  the 
first  three  centuries  after  Christ,  before  the  corrup- 
tions of  the  Church  of  Rome  had  been  introduced, 
and  when  the  original  simplicity  of  Gospel  order 
had  been  but  in  a  small  degree  invaded.  Sepa- 
rating from  the  Western  Church  at  that  early  pe- 
riod, and  remaining,  for  many  centuries,  almost 
wholly  secluded  from  the  rest  of  the  world,  they 
were  found  in  a  great  measure  free  from  the  inno- 
vations and  superstitions  of  the  Papacy.  Now,  if 
Ruling  Elders  had  any  existence  in  the  Christian 
Church  within  the  first  three  hundred  years,  as 
Ambrose  expressly  declares  they  had,  we  might 
expect  to  find  the  Syrian  Christians,  in  their  seclu- 
sion, retaining  some  traces  at  least  of  this  office  in 
their  Churches.  Accordingly,  Dr.  Buchanan,  in 
describing  the  circumstances  of  a  visit  which  he 
paid  one  of  the  Churches  of  this  simple  and  highly 
interesting  people,  speaks  as  follows :  "  When  we 


THE    FATHERS.  105 

arrived,  I  was  received  at  the  door  of  the  Church 
by  three  Kasheeshas,  that  is  Presbyters,  or  Priests, 
who  were  habited  in  like  manner,  in  white  vest- 
ments. Their  names  were  Jesu,  Zacharias,  and 
Urias,  which  they  wrote  down  in  my  journal,  each 
of  them  adding  to  his  name  the  title  Kasheeska. 
There  were  also  present  two  Skimishanas,  or  Dea- 
cons. The  Elder  Priest  was  a  very  intelligent 
man,  of  reverend  appearance,  having  a  long  white 
beard,  and  of  an  affable  and  engaging  deportment. 
The  three  principal  Christians,  or  Lay-Elders,  be- 
longing to  the  Church,  were  named  Abraham, 
Thomas,  and  Alexandres."* 

This  remarkable  fact,  it  is  believed  belongs 
most  properly  to  the  present  chapter.  For  if  these 
simple  Syrian  Christians  were  really  settled  in  the 
East,  as  early  as  Dr.  Buchanan  seems,  with  good 
reason,  to  suppose,  and  were,  for  many  centuries 
entirely  secluded  from  all  foreign  influence;  we 
may  consider  them  as  having  in  operation  among 
them,  substantially,  that  ecclesiastical  system 
which  existed  through  the  greater  part  of  the 
Christian  Church,  at  the  close  of  the  third,  and  the 
beginning  of  the  fourth  century;  a  kind  of  testi- 
mony which,  of  course,  falls  in  with  our  purpose 
in  examining  the  testimony  of  the  early  ages  of  the 
Church. 

Such  then,  is  the  amount  of  the  testimony  from 
the  Christian  Fathers.  They  tell  us,  with  a  una- 
nimity and  frequency  truly  remarkable,  that,  in 
every  Church,  there  was  a  bench  or  college  of  El- 
ders: that  they  sat  with  the  Bishop  or  Pastor,  as 
an  ecclesiastical  judicatory,  and  with  him  ruled 

*  Christian  Researches  in  Asia,  p.  65.  New  York 
EdiL  12mo.  1812. 


106  TESTIMONY    OF    THE    FATHERS. 

the  Church :  that  this  bench  or  body  of  rulers 
"was  called  by  various  names  in  different  parts  of 
the  world ;  such  as,  Ecdesice  Consessus,^  the  Ses 
sion  or  Consistory  of  the  Church  ;  -w*^  -pzaSwipon 
<rvvc6piovj  the  court  or  Sanhedrim  of  the  Elders  ;  Ec- 
clesice  Se?iatus,  the  Senate  of  the  Church;  BouX»f 
eKK\T]mai  the  Council  of  the  Church,  &c.  &c.:  that 
they  were  always  present  with  the  Bishop  or  Pas- 
tor when  he  presided  in  public  worship:  that  he 
did  nothing  of  importance  without  consulting  them: 
that  they  seldom  or  never  preached,  unless  in 
cases  of  necessity,  or  when  specially  requested  to 
do  so  by  the  Pastor ;  that  they  were  more  fre- 
quently than  otherwise  called  clergymen,  like  the 
Elders  who  "  laboured  in  the  word  and  doctrine," 
but  sometimes  distinguished  from  the  clergy:  that, 
however,  whether  called  clergymen  or  not,  they 
were  "  ecclesiastical  men,"  that  is,  set  apart  for 
ecclesiastical  purposes,  devoted  to  the  spiritual  rule 
and  edification  of  the  Church :  that  all  questions 
of  discipline,  such  as  admitting  members  into  the 
Church,  inspecting  their  Christian  deportment,  and 
censuring,  suspending,  and  excommunicating,  were 
decided  by  these  Elders :  and,  finally,  from  all  it 
is  apparent,  that  as  discipline  became  unpopular, 
and  ecclesiastics  more  aspiring,  the  ruling  part  of 
the  Elder's  office  was  gradually  laid  aside,  and  the 
teaching  part  alone  retained. 


ao7) 


CHAPTER  V. 

TESTIMONY  OF  THE  WITNESSES    FOR    THE    TRUTH 
DURING    THE    DARK    AGES. 

It  has  been  the  habit  of  zealous'  and  high-toned 
Prelatists,  for  more  than  two  centuries  past,  as 
well  as  of  some  Independents,  to  assert,  that 
Ruling  Elders  were  unknown  in  the  Christian 
Church  until  about  the  year  1541  ;  that  then 
Calvin  invented  the  order,  and  introduced  it  into 
the  Church  of  Geneva.  And  some  worthy  men, 
of  other  denominations,  have  allowed  themselves, 
with  more  haste  than  good  advisement,  to  adopt 
and  repeat  the  assertion.  It  is  an  assertion  which, 
undoubtedly,  cannot  be  made  good;  as  the  fol- 
lowing testimonies  will  probably  satisfy  every 
impartial  reader. 

At  how  early  a  period  the  Old  Waldenses 
took  their  rise  is  uncertain.  In  some  of  their 
Confessions  of  Faith,  and  other  ecclesiastical 
documents,  dated  at  the  commencement,  or  soon 
after  the  commencement,  of  the  Reformation  by 
Luther,  they  speak  of  their  Doctrine  and  Order 
as  having  been  handed  down  from  father  to  son 
for  more  than  five  hundred  years.  But  Reinerius, 
who  himself  lived  about  two  hundred  and  fifty 
years  before  Luther,  who  had  once  resided 
among  the  Waldenses,  but  afterwards  became 
one  of  their  bitterest  persecutors,  seems  to  ascribe 
to  that  people  a  much  earlier  origin.  "  They 
are  more  pernicious,"  says  he,  "  to  the  Church 
of  Rome   than   any  other  sect  of  heretics,  for 


108  TESTIMONY    OF 

three  reasons: — 1.  Because  they  are  older  than 
any  other  sect ;  for  some  say  that  they  have 
been  ever  since  the  time  of  Pope  Sylvester, 
(who  was  raised  to  the  Papal  chair  in  314 ;) 
and  others  say,  from  the  time  of  the  Apostles."^ 
2.  Because  they  are  more  extensively  spread 
than  any  other  sect ;  there  being  scarcely  a 
country  into  which  they  have  not  crept.  3.  Be- 
cause other  sects  are  abominable  to  God  for  their 
blasphemies ;  but  the  Waldenses  are  more  pious 
than  any  other  heretics  ;  they  believe  truly  of 
God,  live  justly  before  men,  and  receive  all  the 
articles  of  the  creed ;  only  they  hate  the  Church 
of  Rome." 

Now,  John  Paul  Perrin,  the  well  known  his- 
torian of  the  Waldenses,  and  who  was  himself 
one  of  the  ministers  of  that  people,  in  a  number 
of  places  recognizes  the  office  of  Elder,  distin- 
guished from  that  of  Pastor*,  or  Teacher,  as 
retained  in  their  Churches.  He  expressly  and 
repeatedly  represents  their  Synods  as  composed 
of  Ministers  and  Elders.  The  same  writer 
tells  us  that,  in  the  year  1476,  the  Hussites, 
being  engaged  in  separating  and  reforming  their 
Churches  from  the  Church  of  Rome,  understood 
that  there  were  some  Churches  of  the  ancient 
Waldenses  in  Austria,  in  which  the  purity  of  the 
gospel  was  retained,  and  in  which  there  were 
many  eminent  Pastors.  In  order  to  ascertain 
the    truth    of  this    account,  they  (the   Hussites) 

*Reinerius  flourished  about  A.  D.  1250,  more  than 
250  years  before  the  Reformation  ;  and,  at  that  time, 
he  speaks  of  the  Waldenses  as  an  ancient  people,  of 
too  remote  an  origin  to  be  traced  with  distinctness  and 
certainty. 


THE    WITNESSES,    ETC.  109 

sent  two  of  their  ministers,  and  two  Elders,  to 
inquire  and  ascertain  what  those  flocks  or  con- 
gregations were.* 

The  same  historian,  in  the  same  work,  speaks 
of  the  Ministers,  and  Elders  of  the  Bohemian 
Churches. t  Now  the  Bohemian  brethren,  it  is 
well  known,  were  a  branch  of  the  same  people 
called  VValdenses.l  They  had  removed  from 
Picardy,  in  the  north  of  France,  about  two 
hundred  years  before  the  time  of  Huss  and 
Jerome,  to  Bohemia,  and  there,  in  conjunction 
with  many  natives  of  the  country,  whom  they 
brought  over  to  their  opinions,  established  a 
number  of  pure  Churches,  which  long  main- 
tained the  simplicity  of  the  gospel.  The  un- 
doubted existence  of  Ruling  Elders,  then,  among 
the  Bohemian  Brethren,  alfords  in  itself,  strong 
presumptive  proof  that  the  same  class  of  officers 
existed  in  other  branches  of  the  same  body. 
And,  accordingly,  a  Synod,  of  which  we  have 
an  account,  as  held  in  Piedmont,  in  Italy,  in 
1570,  is  represented,  repeatedly,  as  made  up  of 
*'  Pastors  and  Elders."  Again ;  in  the  Form 
of  Government  of  the  same  people,  in  the  chapter 
on  Excommunication,  we  find  the  following 
direction  respecting  the  disorderly,  who  refuse 
to  listen  to  private  admonition  ; — "  Tell  it  to  the 
Church,"  that  is,  to  the  "  Guides,  whereby  the 
Church  is  ruled  ;"  and  that  we  may  be  at  no  loss 
who  these  "  Rulers"  were,  we  are  told,  in  a  pre- 

*  History  of  the  Old  Waldenses,  Part  ii.  Book  I, 
Chap.  10.  Book  2,  Chap.  4.  Book  5,  Chap.  7. 

f  Part  ii.  Book  2.  Chapter  9,  10. 

4:  History  of  the  Waldenses,  4to.  1G55,  published  by 
order  of  Cromwell. 

10 


110  TESTIMONY    OF 

ceding  chapter,  that  they  were  Elders  chosen  from 
among  the  people  for  the  purpose  of  governing ; 
and  informed  that  they  were  distinct  from  the 
pastors. 

The  testimony  of  Perrin  and  others,  is  sup- 
ported by  that  of  M.  Gilly,  another  historian 
of  the  Waldenses,  and  also  one  of  their  Pastors. 
In  the  Confession  of  Faith  of  that  people,  in- 
serted at  length  in  the  "  Addition  "  to  this  work, 
and  stated  by  the  historian  to  have  been  the 
Confession  of  the  Ancient,  as  well  as  of  the 
Modern  Waldenses,  it  is  declared,  (p.  490 — 
Art.  31,)  that  "  It  is  necessary  for  the  Church  to 
have  Pastors,  to  preach  God's  word  ;  to  admi- 
nister the  sacraments,  and  to  watch  over  the 
sheep  of  Jesus  Christ ;  and  also  Elders  and 
Deacons,  according  to  the  rules  of  good  and  holy 
Church  discipline,  and  the  practice  of  the  primi- 
tive Church." 

Sir  Samuel  Moreland,  who  visited  the  Wal- 
denses in  the  year  1656,  and  took  unwearied 
pains  to  learn  from  themselves  their  History,  as 
well  as  their  Doctrine  and  Order;  informs  us 
that,  besides  their  Synodical  meetings,  which  took 
place  once  a  year,  when  all  candidates  for  the 
pastoral  office  were  commonly  ordained,  they  had 
also  Consistories  in  their  respective  Churches,  by 
means  of  which  pure  Discipline  was  constantly 
maintained.* 

Accordingly,  the  Rev.  Dr.  Ranke,  in  his  la- 
boriously  learned  History  of  France,  gives  the 
following  account  of  the  Waldenses  and  Albi- 
genses,   whom    he    very   properly   represents    as 

*  History  of  the  Evangelical  Churches  of  Piedmont, 
Book  i.  chapter  viii. 


The  witnesses,  etc.  Ill 

the  same  people.  "  Their  government  and  dis- 
cipline were  extremely  simple.  The  youth  in- 
tended for  the  ministry  among  them,  were  placed 
under  the  inspection  of  some  of  the  elder  barbcs, 
or  pastors,  who  trained  them  chiefly  to  the 
knowledf^e  of  the  Scriptures ;  and  when  satisfied 
of  their  proficiency,  they  received  them  as 
preachers,  with  imposition  of  hands.  Their  pas- 
tors were  maintained  by  the  voluntary  ofTerings 
of  the  people.  The  whole  Church  assembled 
once  a  year,  to  treat  of  their  general  alTairs. 
Contributions  were  then  obtained ;  and  the  com- 
mon fund  was  divided  for  the  year,  among  not 
only  the  fixed  pastors,  but  such  as  were  itinerant, 
and  had  no  particular  district  or  charge.  If  any 
of  them  had  fallen  into  scandal  or  sin,  they  were 
prohibited  from  preaching,  and  thrown  out  of  the 
society.  The  pastors  were  assisted  in  their  in- 
spection of  the  people's  morals,  by  Elders,  whom 
probably  both  pastors  and  people  elected,  and  set 
apart  for  that  purpose."* 

Further ;  not  only  does  Perrin  speak  of  the 
Ministers  and  Elders  of  the  Bohemian  Churches, 
thereby  plainly  intimating  that  they  had  a  class 
of  Elders  distinct  from  their  Pastors,  or  Preachers; 
but  the  same  thing  is  placed  beyond  the  possi- 
bility of  doubt  or  question  by  the  Bohemian 
Brethren  themselves,  who,  in  the  year  1535, 
presented  a  Confession  of  their  Faith,  to  Fer- 
dinand, king  of  Hungary  and  Bohemia,  with  a 
friendly  and  highly  commendatory  Preface  by 
Luther;  and  who,  a  number  of  years  after- 
ward published  their  "  Plan  of  Government  and 

*  History  of  France,  Vol.  iii.  p.  203,  204. 


112  TESTIMONY    OP 

Discipline,"  which  contains  the  following  para- 
graph : 

"  Elders  {Preshyteri^  aeu  Censores  ynorum) 
are  honest,  grave,  pious  men,  chosen  out  of  the 
whole  congregation,  that  they  may  act  as  guar- 
dians of  all  the  rest.  To  them  authority  is 
given,  (either  alone,  or  in  connexion  with  the 
Pastor)  to  admonish  and  rebuke  those  who  trans- 
gress the  prescribed  rules,  also  to  reconcile  those 
■who  are  at  variance,  and  to  restore  to  order 
whatever  irregularity  they  may  have  noticed. 
Likewise  in  secular  matters,  relating  to  domestic 
concerns,  the  younger  men  and  youths  are  in 
the  habit  of  asking  their  counsel,  and  of  being 
faithfully  advised  by  them.  From  the  example 
and  practice  of  the  ancient  Church,  we  believe 
that  this  ought  always  to  be  done;  see  Exodus 
xviii.21. — Deuteronomy  i.  13. — 1  Cor.  vi.  2,4,5. 
—1  Tim.  V,  17." 

This,  they  say,  at  the  close,  "  is  the  eccle- 
siastical order  which  they  and  their  forefathers 
had  had  established  among  them  for  two  hun- 
dred years  ;*  which  they  derived  from  the  word 
of  God  ;  which  they  maintained  through  much 
persecution,  and  with  much  patience,  and  which 
they  had  observed  with  much  happy  fruit  to 
themselves,  and  to  the  people  of  God."t 

*The  "Plan  of  Government  and  Discipline,"  from 
which  the  above  extracts  are  made,  was  drawn  up  by 
their  "General  Synod  "in  1616,  and  printed  in  1632. 
When,  therefore,  they  declare  that  they  and  their  fore- 
fathers had  enjoyed  the  same  order  for  two  hundred 
years,  it  carries  back  the  date  of  this  system  to  1416, 
that  is,  to  the  time  of  John  Huss;  and,  of  course,  nearly 
a  century  before  the  birth  of  Calvin. 

f  Jo.  Amos  Comenii  Historia  Fratrum  Bohemorum. 
Ratio  Discipline  Ordinisque,  &c.,  11.  56.  68. 


THE    WITNESSES,    ETC.  113 

And  that  all  mistake  might  be  precluded  respect- 
ing the  real  import  of  the  above  stated  clauses,  the 
Bohemian  historian  and  commentator,  Comenius, 
makes  the  following  remarks  on  the  Elders  in 
question  : 

"  Presbyter,  a  Greek  term,  signifying  the  same 
with  Senior,  in  Latin,  (an  Elder,)  is  applied  by 
the  Apostles  both  to  the  Pastors  of  the  Church, 
and  to  those  who  assisted  them  in  taking  care 
of  the  flock,  *  who  do  not  labour  in  the  word  and 
doctrine;'  1  Timothy  v.  17.  Such  are  our 
Elders;  they  are  styled  Judges  of  the  congre- 
gation, or  Censors  of  the  people,  and  also  Ruling 
Elders.  1  am  not  ignorant,  indeed,  that  Hugo 
Grotius,  has  laboured  hard  to  prove  that,  in  the 
Apostles'  days,  there  were  no  other  Presbyters 
than  Pastors ;  and  that  he  assigns  a  different 
meaning  to  the  passage  in  1  Timothy  v.  17. 
Yet,  inasmuch  as  he  finally  confesses,  that, 
although  such  Elders  of  the  Church  as  sit  vvith 
the  Pastors  in  Ecclesiastical  Judicatories,  be  an 
institution  of  human  prudence,  they  are,  never- 
theless, very  useful,  and  ought  by  all  means  to 
be  retained,  I  hope  no  one  will  easily  find  any 
reasonable  objection.  To  guard  against  abuses, 
he  subjoins  very  judicious  cautions,  at  the  close 
of  chapter  xi.  of  the  book  which  he  entitled, 
De  Imperio  Summarum  Fotestatum  circa 
Sacral* 

In  precisely  the  same  manner  are  both  the  theory 
and  practice  of  the  Bohemian  Brethren  understood 
by  the  celebrated  iMartin  Bucer,  a  very  learned 
Lutheran  divine,  whose  fame,  throughout  Europe, 

*  Annotaiiones  ad  Rationem  Ordinis  Fratrum  Bohe- 
morum,  ad  Cap.  i.  p.  68. 

10* 


114  TESTIMONY   OP 

induced  Archbishop  Cranmer  to  invite  him  to  Eng- 
land, during  the  progress  of  the  Reformation  in  that 
country,  where  he  received  patronage  and  prefer- 
ment, and  was  held  in  high  estimation.  Bucer  was 
a  contemporary  of  the  Bohemian  worthies  who 
published  the  exhibition  of  their  faiih  and  practice 
above  quoted,  and,  of  course,  had  every  opportu- 
nity of  knowing  both  its  letter  and  spirit.  He 
speaks  of  it  in  the  following  terms  : 

"  The  Bohemian  Brethren,  (Picardi,)*  who  pub- 
lished a  Confession  of  their  faith,  in  the  year  1535, 
with  a  Preface  by  Luther,  and  who  almost  alone 
preserved  in  the  world  the  purity  of  the  doctrine, 
and  the  vigour  of  the  discipline  of  Christ,  observed 
an  excellent  rule  for  which  we  are  compelled  to 
give  them  credit,  and  especially  to  praise  that  God 
who  thus  wrought  by  them,  notwithstanding  those 
brethren  are  preposterously  despised  by  some  learn- 
ed men.  The  rule  which  they  observe  was  this: 
besides  Ministers  of  the  Word  and  Sacraments, 
they  had,  in  each  Church,  a  bench  or  College  of 
men,  excelling  in  gravity,  and  prudence,  who  per- 
formed the  duties  of  admonishing  and  correcting 
offenders  composing  differences,  and  judically  de- 
ciding in  cases  of  dispute.  Of  this  kind  of  Elders, 
Hilary  (Ambrose)  wrote,  when  he  said  :  "  There- 
fore the   Synagogue  and  afterwards   the  Church 


*  Bucer  styles  these  worthy  people,  Fratres  Picardi^ 
in  reference  to  their  origin  from  the  Waldenses,  or  rather 
the  branch  called  Albigenses  in  France,  to  which  those 
who  migrated  to  Bohemia  belonged.  But  the  people  to 
whom  he  refers  are  ascertained  with  unerring  certainty 
by  the  "  Confession  of  Faith"  which  he  so  precisely  de- 
scribes 


THE    WITNESSES,    ETC.  115 

had  Elders,  without  whose  counsel  nothing  was 
done."* 

It  would  seem  difficult  to  deny  or  resist  this  tes- 
timony that  the  Bohemian  Brethren  held  to  Ruling 
Elders,  and  actually  maintained  this  class  of  otficers 
in  their  Churches.  Could  Bucer,  whom  Mr.  Mid- 
dleton,  in  his  BiographiaEvangelica,  represents  as 
*'  a  man  of  immense  learning,"  and  who  is  spoken 
of,  by  Bishop  Burnet,  as,  "  perhaps,  inferior  to 
none  of  all  the  Reformers  for  learning;"  could  he 
have  been  ignorant,  either  of  the  real  meaning  of 
a  public  document,  put  forth  in  his  own  time,  or  of 
the  public  and  uniform  practice  of  a  body  of  pious 
people,  whom  he  seems  to  have  regarded  with  so 
much  respect  and  affection,  as  witnesses  for  God 
in  a  dark  world  ?  It  cannot  be  imagined.  And 
what  gives  additional  weight  to  the  testimony  of 
this  illustrious  man  is  that  he  seems  to  have  had 
no  interest  whatever  in  vindicating  this  class  of 
Church  officers ;  for  it  is  not  known  that  he  ever 
had  any  special  inducement,  from  a  sense  of  repu- 
tation, or  any  other  cause,  to  exert  himself  in 
maintaining  them ;  and  the  latter  part  of  his  life 
«vas  spent  in  England  in  the  service  of  the  esta- 
blished  Church  of  that  kingdom,  in  the  bosom  of 
which  he  died. 

As  a  further  confirmation  of  Bucer's  judgment 
in  reference  to  the  Bohemian  Brethren,  the  cele- 
brated John  Francis  Buddreus,  an  eminently  learn- 
ed Lutheran  divine  of  Germany,  of  the  seventeenth 
century,  who  gave  an  edition,  with  a  large  preface, 
of  the  work  of  Comenius,  in  which  the  History  of 
the   Bohemian   Brethren,  and  their  Form  of  Go- 

*  Scripta  duo  Adversaria.  Latomi,  &c.  in  Cap.  De  Ec- 
clesisB  Auctoritate,  p.  159. 


116  TESTIMONY    OP 

vernment,  are  published,  evidently  understands 
their  plan  in  reference  to  the  office  of  Ruling  El- 
der, precisely  as  Bucer  and  other  learned  men 
have  understood  it.  He  employs  the  greater  part 
of  his  preface  in  recommending  this  office.  And, 
although  he  does  not  seem  prepared  to  allow  that 
it  existed,  as  a  separate  office,  in  the  apostolic 
Church ;  yet  he  thinks  that,  virtually,  and  in  sub- 
stance, it  did  make  part  of  the  apostolic  system 
of  supervision  and  order.  He  thinks,  moreover, 
that,  without  some  such  office,  it  is  wholly  impos- 
sible to  maintain  pure  morals,  and  sound  discipline 
in  the  Church  of  God ;  and  that  the  Bohemian 
Brethren  rendered  a  most  important  service  to  the 
cause  of  truth  and  piety  in  maintaining  it  in  their 
ecclesiastical  system.* 

Luther,  in  some  of  his  early  writings,  had  ex- 
pressed an  unfavourable  opinion  of  the  Bohemian 
Brethren  ;  but,  upon  being  more  fully  informed  of 
their  Doctrine  and  Order,  and  n)ore  especially  of 
their  provision  for  maintaining  sound  discipline,  by 
means  of  their  Eldership  in  each  congregation,  he 
changed  his  opinion,  and  became  willing  both  to 
speak  and  to  write  strongly  in  their  favour.  Hence, 
his  highly  commendatory  Preface,  to  their  "  Con- 
fession of  Faith,"  of  which  mention  has  been 
already  made.  And  hence,  at  a  still  later  period, 
the  following  strong  expressions  in  favour  of  the 
same  people.  "  There  hath  not  arisen  any  people, 
since  the  times  of  the  Apostles,  whose  Church  hath 
come  nearer  to  the  apostolical  doctrine  and  order, 
than  the  Brethren  of  Bohemia."  And  again: 
"  although  these  Brethren  do  not  excel  us  in  purity 

*  Jo.  Francisci  Buddaei,  Praefatio  de  instauranda 
DiscipUaa  Ecclesiastica — Passim. 


THE     WITNESSES,    ETC.  117 

of  doctrine,  (all  the  articles  of  faith  with  us  being 
sincerely  and  purely  taken  out  of  the  word  of 
God,)  yet  in  the  ordinary  discipline  of  the  Church 
which  they  use,  and  whereby  they  happily  govern 
the  Churches,  they  go  far  beyond  us,  and  are,  in 
this  respect,  far  more  praise-worthy.  And  we 
cannot  but  acknowledge  and  yield  this  to  them, 
for  the  glory  of  God,  and  of  his  truth ;  whereas 
our  people  of  Germany  cannot  be  persuaded  to  be 
willing  to  take  the  yoke  of  discipline  upon  them."* 

It  is  presumed  that  no  one,  after  impartially 
weighing  the  foregoing  testimonies,  will  listen,  for 
one  moment,  with  any  respect  to  the  allegation, 
that  the  plan  of  a  Bench  of  Elders  for  ruling  the 
Church  and  conducting  its  discipline,  was  invented 
by  Calvin.  But  we  may  go  further.  The  truth 
is  that,  instead  of  the  Waldenses,  or  Bohemian 
Brethren  taking  this  order  of  otficers  from  Calvin, 
it  may  be  alTirmed,  that  precisely  the  reverse  was 
the  fact.  We  have  satisfactory  evidence  that  Cal- 
vin took  the  hint  from  the  Bohemian  Brethren  ; 
and  that  the  system  which  he  afterwards  estab- 
lished in  Geneva,  was  really  suggested  and  prompt- 
ed by  the  example  of  those  pious  suiTerers  and  wit- 
nesses for  the  truth,  who  had  this  class  of  officers 
in  their  Churches  long  before  Calvin's  day.  This 
will  be  made  clearly  to  appear  from  the  following 
statement. 

When  Calvin  first  settled  in  Geneva,  in  1536, 
he  found  the  Reformed  Religion  already  intro- 
duced, and  to  a  considerable  extent,  supported, 
under  the  ministery  of  Farel  and  Virigt,  two  bold 
and  faithful  advocates  of  evangelical  truth.  Such, 
however,  was  the  opposition  made  to  the  doctrines 

*  Joh.  A.  Comenii  Historia  Bohem.  Frat.  Sect.  82. 


lis  TESTIMONY    OF 

which  they  preached,  and  especially  to  the  purity 
of  discipline  which  they  struggled  hard  to  establish, 
by  the  licentious  part  of  the  inhabitants,  among  whom 
were  some  of  the  leading  Magistrates  ;  that,  in 
1538,  Calvin  and  his  Colleagues  were  expelled 
from  their  places  in  the  Genevan  Church,  because 
they  refused  to  administer  the  Lord's  Supper  to 
the  vilest  of  the  population  who  chose  to  demand 
the  privilege.  In  a  paroxysm  of  popular  fury, 
those  faithful  ministers  of  Christ  were  commanded 
to  leave  the  city  within  two  days.  During  this 
temporary  triumph  of  error  and  profligacy,  Calvin 
retired  to  Strasburg,  where  he  was  appointed  Pro- 
fessor of  Divinity  and  Pastor  of  a  Church,  and 
where  he  remained  nearly  four  years. 

In  1540,  the  year  before  he  was  recalled  to  Ge- 
neva, he  corresponded  with  the  Bohemian  Bre- 
thren, and  made  himself  particularly  acquainted 
with  their  plan  of  Church  government,  which  he 
regarded  with  deep  interest ;  an  interest,  no  doubt 
greatly  augmented  by  the  sufferings  which  ho  had 
recently  undergone  in  fruitless  efforts  to  maintain 
the  purity  of  ecclesiastical  discipline ;  in  which 
efforts  he  had  been  baffled  chiefly  by  the  want  of 
such  an  efficient  system  as  the  Bohemian  Churches 
possessed.  In  the  course  of  this  correspondence, 
while  yet  in  exile  for  his  fidelity,  Calvin  addressed 
the  Bohemian  Pastors  in  the  following  pointed 
terms  :  "  I  heartily  congratulate  your  Churches, 
upon  which,  besides  sound  doctrine,  God  hath 
bestowed  so  many  excellent  gifts.  Of  these  gifts, 
it  is  none  of  the  least  to  have  such  Pastors  to 
govern  and  order  them  ;  to  have  a  people  themselves 
so  well  affected  and  disposed  ;  to  be  constituted 
jnder  so  noble  a  form  of  government ;  to  be  adorn- 
ed with  the  most  excellent  discipline,  which  we 


THE     WITNESSES,    ETC.  119 

justly  call  most  excellent,  and,  indeed,  the  only 
bond  by  which  obedience  can  be  preserved.  I  am 
sure  we  find  with  us,  by  woful  experience,  what 
the  worth  of  it  is,  by  the  want  of  it ;  nor  yet  can 
we  by  any  means  attain  to  it.  On  this  account  it 
is,  that  I  am  often  faint  in  my  mind,  and  feeble  in 
the  discharge  of  the  duties  of  my  oihce.  Indeed  I 
should  quite  despair,  did  not  this  comfort  me,  that 
the  edification  of  the  Church  is  always  the  work 
of  the  Lord,  which  He  himself  will  carry  on  by 
his  own  power,  though  all  help  beside  should  fail. 
Yet  still  it  is  a  great  and  rare  blessing  to  be  aided 
by  so  necessary  a  help.  Therefore,  I  shall  not 
consider  our  Church  as  properly  strengthened, 
until  they  can  be  bound  together  by  that  bond." 
And  the  pious  historian,  after  giving  this  extract 
frovn  the  venerable  Reformer,  adds  :  "  It  so  hap- 
pened, in  the  course  of  divine  providence,  that,  not 
long  afterwards,  this  eminent  man  was  recalled  to 
minister  in  the  Church  of  Geneva,  where  he  es- 
tablished the  very  same  kind  of  discipline,  which 
is  now  famed  throughout  the  world."* 

Testimony  more  direct  and  conclusive  could 
scarcely  be  desired.  Comenius,  himself  a  Bishop 
of  the  Bohemian  Brethren,  surely  knew  what  kind 
of  Eldership  it  was  which  was  established  among 
the  Churches  of  his  own  denomination.  He  says 
it  was  the  very  same  with  that  which  Calvin  after- 
wards established  in  Geneva.  We  know,  too,  that 
this  venerable  man,  before  he  was  expelled  from 
Geneva,  in  1538,  and  while  he  was  struggling 
and  suffering  so  much  for  want  of  an  efficient 
discipline,  made  no  attempt  to  introduce  the  insti- 
tution in  question.     But,  during  his  painful  exile 

*  Joh.  A.  Comenii  Historia  Bohem.  Frat.  Sect.  80. 


120  TESTIMONY    OP 

his  attention  is  forcibly  turned  to  the  Bohemian 
plan.  He  is  greatly  pleased  with  it ;  speaks  in 
the  strongest  terms  of  its  excellence  ;  declares  that 
he  has  no  hope  of  any  Church  prospering  until  it 
is  introduced ;  and  the  very  next  year,  on  his 
return,  makes  it  one  of  the  conditions  of  his  resum- 
ing his  pastoral  Charge,  that  this  plan  of  conduct- 
ing the  discipline  of  the  Church,  by  a  bench  of 
Elders,  shall  be  received  with  him,  and  thus 
causes  it  to  be  adopted  in  Geneva. 

And  yet  the  historian  of  the  Waldenses,  John 
Paul  Perrin,  has  been  reproached,  and  insinuations 
made  unfavourable  to  his  honesty,  because  he  has 
represented  the  Bohemian  Brethren  as  having 
ecclesiastical  Elders  distinct  from  their  Ministers 
of  the  gospel.  How  utterly  unjust  such  reproaches 
are,  every  one  must  now  see.  If  there  were  ever 
Ruling  Elders  in  Geneva,  they  were  found  in  the 
Churches  of  Bohemia.  Nor  is  it  any  solid  objec- 
tion to  the  fact,  as  we  have  stated  it,  that  they  had 
some  other  features  in  their  system  of  Churcn 
order,  which  were  not  strictly  Presbyterian.  All 
that  the-  historian  has  to  do  is  with  facts.  Having 
stated  these,  he  is  answerable  for  nothing  more. 
That  those  Churches  gave  the  title  of  Seniors^  but 
more  frequently  of  A?itistites,  to  certain  elderly 
clergymen,  who  were  peculiarly  venerable  in  their 
character,  and  who  chiefly  took  the  lead  in  all 
ordinations,  is,  no  doubt,  true;  that,  in  their  plan 
of  Church  government,  they  distinguished  their 
Diaco?2i  from  their  Eleemosynarii ;  and  that  they 
include  in  the  list  of  their  ecclesiastical  offices, 
some  which  are  strictly  secular,  is  also  manifest. 
But  surely  none  of  these  invalidate  the  fact  that 
they  had  Ruling  Elders ;  a  fact  stated  in  a  man- 


THE    REFORMERS.  121 

ner  which  it  is  impossible  either  to  doubt  or  mis- 
take. 

Thus  we  have  good  evidence,  that  all  the  most 
distinguished  and  laithtul  witnesses  for  the  truth, 
during  the  dark  ages,  with  whose  faith  and  order 
we  have  any  minute  acquaintance,  carefully  main- 
tained the  office  for  which  we  are  contending ; 
that  some  of  them,  at  least,  considered  it  as  of 
Divine  appointment,  and  accordingly  quote  in  its 
support  Scriptural  authority;  and  that  they  ap- 
pear, with  good  reason,  to  have  regarded  it  as  one 
of  the  most  efficient  nieans,  under  the  Divine 
blessing,  of  promoting  the  spiritual  order  and 
edification  of  the  Church. 


CHAPTER  VI. 

TESTIMONY  OF  THE  REFORMERS,  AND  OTHER 
LEARNED  AND  DISINTERESTED  WITNESSES, 
NEARLY    CONTEMPORARY    WITH    THEM. 

We  have  seen  how  utterly  groundless  is  the 
assertion,  that  Ruling  Elders  were  invented  and 
first  introduced  by  Calvin  at  Geneva.  If  there 
be  any  truth  in  history,  they  were  in  use  long 
before  Calvin  was  born,  and  in  the  purest  Churches 
on  earth,  to  say  nothing  of  their  apostolical  origin. 
Nor  is  this  all.  It  may  further  be  maintained, 
that  a  great  majority  of  the  Reformers,  in  organ- 
izing those  Churches  which  separated  from  the 
Church  of  Rome,  either  actually  introduced  this 
class  of  officers,  or,  in  their  published  writings, 
11 


122  TESTIMONY    OF 

freely  and  fully  declared  in  its  favour.  And  this 
was  the  case,  as  we  shall  presently  see,  not  merely 
on  the  part  of  those  who  followed  Calvin,  both  as 
to  time  and  opinion ;  but  also  on  the  part  of  those 
"who  either  preceded,  or  had  no  ecclesiastical  con- 
nexion whatever  with  that  illustrious  man  ;  and 
who  were  far  from  agreeing  with  him  in  many 
other  particulars.  Now  this  is  surely  a  marvel- 
lous fact,  if,  as  some  respectable  writers  would  per- 
suade us  to  believe,  the  office  in  question  is  a  mere 
figment  of  Genevan  contrivance,  toward  the  middle 
of  the  sixteenth  century. 

The  first  Reformer  whose  testimony  I  shall 
adduce,  in  favour  of  this  office,  is  Ulrick  Zuingle, 
the  celebrated  leader  in  the  work  of  Reformation 
in  Switzerland.  And  I  mention  him  first,  because, 
as  he  never  was  connected  with  Calvm ;  nay,  as 
he  was  removed  by  death,  in  1531,  five  years 
before  Calvin  ever  saw  Geneva,  or  appeared  in 
the  ranks  of  the  Reformers,  and  ten  years  before 
the  introduction  of  Ruling  Elders  into  that  city, 
he  cannot  be  suspected  of  speaking  as  the  humble 
imitator  of  that  justly  honoured  individual. 

On  the  subject  of  Ruling  Elders,  Zuingle  speaks 
thus  : — "  The  title  of  Presbyter  or  Elder,  as  used 
in  Scripture,  is  not  rightly  understood  by  those 
who  consider  it  as  applicable  only  to  those  who 
preside  in  preaching :  for  it  is  evident  that  the 
term  is  also  sometimes  used  to  designate  Elders, 
of  another  kind,  that  is.  Senators,  Leaders,  or 
Counsellors.  So  we  read  Acts  xv.,  where  it  is 
said,  "  the  Apostles  and  Elders  came  together  to 
consider  of  this  matter."  Here  we  see  that  the 
Elders  spoken  of  are  to  be  considered  as  Senators 
or  Counsellors.  It  is  evident  that  the  Trpea/SvTepoi 
mentioned  in  this  place  were  not  Ministers  of  the 


THE    REFORMERS.  123 

word ;  but  that  they  were  aged,  prudent,  and 
venerable  men,  who,  in  directing  and  managing 
the  allhirs  of  the  Church,  were  the  same  thing  as 
the  Senators  in  our  cities.  And  the  title  Elder  is 
used  in  the  same  sense,  in  many  other  places  in 
the  Acts  of  the  Apostles."* 

Again ;  Oecolampadius,  who  also  died  before 
Calvin  appeared  as  an  active  Reformer,  and  of 
course  before  the  introduction  of  Ruling  Elders  in 
the  Church  of  Geneva,  speaks  thus,  in  an  Oration 
which  he  pronounced  before  the  Senate  of  Basil, 
in  1530,  about  a  year  before  his  death.  "But  it 
is  evident  that  those  which  are  here  intended,  are 
certam  Seniors  or  Elders,  such  as  were  in  the 
Apostles'  days,  and  who  of  old  time  were  called 
npeaPvrepoi,  whoso  judgment,  being  that  of  the  most 
prudent  part  of  the  Church,  was  considered  as  the 
decision  of  the  whole  Church." 

Here,  again,  is  the  testimony  of  a  man,  who 
could  not  have  been  influenced  by  any  knowledge 
of  the  opinions  of  Calvin,  for  Calvin  had,  as  yet, 
published  no  opinions  on  the  subject: — and  who 
yet  speaks  in  very  unequivocal  terms  of  a  class  of 
officers,  as  not  only  existing  afterwards,  but  as  of 
apostolical  institution ;  which,  according  to  some, 
were  not  known  in  the  Church,  either  in  theory 
or  practice,  for  ten  years  after  the  decease  of  this 
distinguished  reformer. 

The  testimony  of  Martin  Bucer,  as  one  of  the 
most  venerable  and  active  of  the  Reformers,  pro- 
perly belongs  to  this  branch  of  the  subject.     But 

*  This  quotation  from  Zningle,  is  taken  from  the  Po- 
liticse  Ecclesiaslicw  of  Voetius,  in  which  it  is  cited  for 
the  same  purpose  as  here;  a  cop)'  of  the  works  of  the 
Swiss  Reformer  not  being  at  present  within  the  reach 
of  the  writer  of  the  Essay. 


124  TESTIMONY    OF 

as  his  sentiments  were  so  fully  detailed  in  the 
quotation  from  him,  presented  in  the  preceding 
chapter,  it  is  not  deemed  necessary  to  repeat  the 
statement  here.  From  that  extract  it  is  evident, 
not  only  that  he  approved  of  the  office  of  Ruling 
Elder,  as  of  eminent  use  in  the  Church ;  but  also 
that  he  considered  Ambrose  as  asserting  that  offi- 
cers of  this  class  were  found  in  the  primitive 
Church,  and  that  he  agreed  with  the  pious  Father 
in  maintaining  this  assertion.  Here  was  another 
eminently  learned  man,  and  a  contemporary  of 
Calvin,  who  bears  testimony,  that  Ruling  Elders 
were  in  use,  in  the  purest  portion  of  the  Christian 
Church,  as  a  laudable  and  Scriptural  institution, 
centuries  before  the  Reformer  of  Geneva  was  born. 
The  learned  Peter  Martyr,  a  celebrated  Pro- 
testant divine  of  Italy,  whose  high  reputation 
induced  Edward  VI.,  to  invite  him  to  England, 
where  he  was  made  Professor  of  Divinity  at  Ox- 
ford, and  Canon  of  Christ  Church,  speaks  of  Rul- 
ing Elders  in  the  following  decisive  terms  : — "The 
Church"  (speaking  of  the  Primitive  Church)  "  had 
its  Elders,  or,  if  I  may  so  speak,  its  Senate,  who 
consulted  about  things  which  were  for  edification 
for  the  time  being.  Paul  describes  this  kind  of 
ministry;  not  only  in  the  12th  chapter  of  the 
Epistle  to  the  Romans,  but  also  in  the  first  Epistle 
to  Timothy  where  he  thus  writes : — "  Let  the 
Elders  that  rule  well,  be  counted  worthy  of  double 
honour,  especially  those  that  labour  in  the  word 
and  doctrine.  Which  words  appear  to  me  to  sig- 
nify, that  there  were  then  some  Elders  who  taught 
and  preached  the  word  of  God,  and  another  class 
of  Elders  who  did  not  teach,  but  only  ruled  in  the 
Church.  Concerning  these,  Ambrose  speaks,  when 
he  expounds  this  passage  in  Timothy.     Nay,  he 


THE    REFORMERS.  125 

Inquires  whether  it  was  owing  to  the  pride  or  the 
sloth  of  the  sacerdotal  order  that  they  had  then 
almost  ceased  in  the  Church."* 

The  celebrated  John  A  Lasco,  a  devoted  and 
eminently  useful  Reformer,  is  also  a  decisive  wit- 
ness on  the  same  side.  A  Lasco  was  a  Polish  noble- 
man, of  excellent  education,  and  great  learning. 
He  was  offered  two  Bishoprics  one  in  Poland,  and 
another  in  Hungary  :  but  he  forsook  his  native 
country,  and  all  the  secular  and  ecclesiastical  ho- 
nours which  awaited  him,  from  love  to  the  reform- 
ed religion.  In  his  youth  he  enjoyed  the  special 
friendship  of  Erasmus,  who  speaks  of  him  in  one 
of  his  letters,  (^Erasmi  Epist.  Lib.  28.  Ep.  3,)  as 
a  man  of  uncommon  excellence  and  worth.  The 
Protestant  Churches  in  the  Low  Countries  being 
scattered  in  consequence  of  the  agitation  produced 
by  the  celebrated  ordinance  called  the  Interim, 
published  by  Charles  V.,  A  Lasco  was  invited  to 
England,  by  King  Edward  VI.,  at  the  instance  of 
Archbishop  Cranmer.  He  accepted  the  invitation, 
and  was  chosen  Superintendenfj"  of  the  German, 
French  and  Italian  congregations  erected  in  Lon- 
don, which  are  said  to  have  consisted,  in  the  ag- 
gregate, of  more  than  three  thousand  souls.  He 
afterwards  published  an  account  of  the  form  of 

*  P.  Martj/ris  Loci  Communes.  Class  iv.  Cap.  1,  Sect.  2. 

f  Ii  is  worthy  of  iu)tice  here  that  althou^^h  a  Superin- 
tendent was  regarded  by  A  Lasco  as  one  who  had  the  in- 
spection of  several  congregations;  yet  "he  was  greater 
than  his  brethren  only  in  respect  of  his  greater  trouble 
and  care,  not  having  more  authority  than  the  other 
Elders,  either  as  to  the  ministry  of  the  word  and  sacra- 
ments, or  as  to  the  exercise  of  ecclesiastical  discipline, 
to  which  he  was  subject  equally  with  the  rest." 
11* 


126  TESTOtOXY    OF 

government  and  worship  adopted  in  those  congre- 
gations. The  affairs  of  each,  it  is  distinctly  stated 
in  that  account,  were  managed  by  a  Pastor,  Ruling. 
Elders,  and  Deacons,  and  each  of  these  classes  of 
officers  was  considered  as  of  divine  appointment. 
We  also  learn,  from  his  statement,  that  the  Ruling 
Elders  and  Deacons  of  these  Churches,  as  well  as 
the  Pastors,  were  ordained  by  the  imposition  of 
hands.  He  further  informs  us,  that,  in  the  admi- 
nistration of  the  Lord's  Supper,  in  the  Churches 
under  his  superintendency,  the  communicants  sat 
at  the  table;  and  he  occupies  a  number  of  pages 
in  showing  that  this  posture  ought  to  be  preferred 
to  kneeling.  In  short,  he  declares  "  We  have  laid 
aside  all  the  relics  of  Popery,  with  its  mummeries, 
and  we  have  studied  the  greatest  possible  simpli- 
city in  ceremonies." 

Notwithstanding  the  publication  of  these  senti- 
ments, and  the  establishment  of  these  practices, 
marking  so  great  a  non-conformity  with  the  Church 
of  England,  A  Lasco  was  highly  esteemed,  and 
warmly  patronized,  by  Archbishop  Cranmer,  and 
also  by  the  King,  who  granted  him  Letters  Patent, 
constituting  him  and  the  other  ministers  of  the 
foreign  congregations,  a  body  corporate,  and  giving 
them  important  privileges  and  powers.  These 
letters  may  be  seen  among  the  Original  Records 
subjoined  to  Burnet's  History  of  the  Reformation, 
ii.  202.  The  following  remarks  by  A  Lasco  him- 
self will  serve  at  once  to  explain  the  design  of  the 
King  in  granting  his  royal  sanction  to  these  peo- 
ple, and  also  his  own  view  of  the  principles  upon 
which  he  and  his  brethren  acted  in  founding  the 
Churches  in  question. 

"  When  I  was  called  by  the  King,  and  when 


THE    REFORMERS.  127 

certain  laws  of  tlie  country  stood  in  the  way,  so 
that  the  public  rites  of  divine  worship  used  under 
the  Papacy,  could  not  be  immediately  purged  out, 
(which  the  King  himself  greatly  desired,)  and  when 
I  was  anxious  and  earnest  in  my  solicitations  for 
the  foreign  Churches,  it  was,  at  length,  his  plea- 
sure, that  the  public  rites  of  the  English  Churches 
shall  be  reformed  by  degrees,  as  far  as  could  be 
accomplished  by  the  laws  of  the  country  ;  but  that 
strangers,  who  were  not  strictly  and  to  the  same 
extent  bound  by  these  laws,  should  have  Churches 
granted  to  them,  in  which  they  should  freely  regu- 
late all  things,  wholly  according  to  apostolical  doc- 
trine and  practice,  without  any  regard  to  the  rites 
of  the  country  ;  that  by  this  means  the  English 
Churches  also  might  be  excited  to  embrace  apos- 
tolical purity,  by  the  unanimous  consent  of  all  the 
estates  of  the  kingdom.  Of  this  project,  the  king 
himself,  from  his  great  piety,  was  both  the  chief 
author  and  the  defender.  For  although  it  was 
almost  universally  acceptable  to  the  King's  Coun- 
cil, and  the  Archbishop  of  Canterbury  promoted  it 
with  all  his  might,  there  were  not  wanting  some, 
who  took  it  ill,  and  would  have  opposed  it,  had 
not  his  majesty  checked  them  by  his  authority, 
and  by  the  reasons  which  he  adduced  in  favour  of 
the  design."  Again,  in  the  Appendix  to  the  same 
book,  p.  649,  he  says:  "The  care  of  our  Church 
was  committed  to  us  chiefly  with  this  view,  that  in 
the  ministration  thereof  we  should  follow  the  rules 
of  the  Divine  Word,  and  apostolical  observance, 
rather  than  any  rites  of  other  Churches.  In  fine, 
we  were  admonished,  both  by  the  King  himself, 
and  his  chief  nobility,  to  use  this  great  liberty 
granted  to  us  in  our  ministry,  rightly  and  faithfully, 


128  TESTIMONY    OF 

not  to  please  men,  but  for  the  glory  of  God,  by 
promoting  the  reformation  of  his  worship."* 

On  the  whole,  we  have  in  this  case  a  witness  as 
unexceptionable  and  weighty  as  can  well  be  de- 
sired ;  a  man  of  eminent  learning,  piety,  and  de- 
votedness ;  a  man  formed,  not  in  the  school  of 
Calvin,  but  of  Zuingle ;  a  man  who,  when  the 
transactions  and  publications  above  alluded  to, 
occurred,  lived  in  England,  where  Ruling  Elders 
were  unknown:  and  who,  yet,  in  these  circum- 
stances, declared  himself  in  favour  of  this  class  of 
officers,  as  of  Divine  appointment,  and  as  impor- 
tant to  the  purity  and  edification  of  the  Church. 

But  there  is  a  still  more  conclusive  fact  in  re- 
ference to  this  stage  of  the  Reformation  in  Eng- 
land. A  Lasco,  it  will  be  observed,  asserts,  that 
both  king  Edward,  and  Archbishop  Cranmer,  were 
strongly  favourable  to  the  plan  of  discipline  which 
he  and  others  had  introduced  into  the  Churches  of 
Foreign  Protestants  in  England.  In  confirmation 
of  this  statement,  there  is  evidence  that  Cranmer, 
and  the  rest  of  the  Commissioners,  in  Edward's 
reign,  did  directly  propose  the  introduction  of  Ru- 
ling Elders  in  the  national  Church.  They  drew 
up  a  body  of  laws,  which,  though  not  finally  rati- 
fied, partly  on  account  of  opposing  influence,  and 
partly  from  the  premature  decease  of  the  monarch ; 
yet  clearly  show  the  opinion  and  wishes  of  Cran- 
mer and  his  associates.  One  of  the  proposed  laws 
is  as  follows :  "  After  evening  prayers,  on  which 

*  See  McCrie's  Life  of  Knox,  Vol.  i.  p.  392—396.  See 
also  Gisberti  Voetii  PoliticEe  Ecclesiasticse.  Tom.  i.420 
—422.  See  also,  Forma  et  Ratio  lotius  Ecclesiastici 
Ministerii  Edvardi  sexti  in  Peregrinorum,  maximeGer- 
manorum,  Eccles.  Also,  De  Ordinatione  Ecclesiarum 
Peregrinarum  in  Anglia.    Epist.  Dedicat,  et  p.  649. 


THE    REFORMERS.  129 

all  shall  attend  in  their  own  parish  Churches,  the 
principal  minister  or  Parson,  and  the  Deacon,  if 
they  are  present,  or,  in  case  of  their  absence,  the 
Curate  and  the  Elders,  shall  consider  how  the 
money  given  for  pious  uses  had  best  be  laid  out ; 
and  then  let  discipline  be  exercised.  For,  those 
whose  sin  has  been  public,  and  given  offence  to  the 
whole  Church,  should  be  brought  to  a  sense  of  it, 
and  publicly  undergo  the  punishment  of  it,  that 
so  the  Church  may  be  the  better  for  their  cor- 
rection. After  that  the  minister  shall  withdraw, 
with  some  of  the  Elders,  and  consult  how  all  other 
persons  who  are  disorderly  in  their  life  and  con- 
versation may  be  conversed  with ;  first  by  some 
sober  and  good  men  in  a  brotherly  manner  accord- 
ing to  the  direction  of  Christ  in  the  Gospel ;  and 
if  they  hearken  to  their  advice,  God  is  to  be  praised 
for  it ;  but  if  they  go  on  in  their  wickedness,  they 
are  to  be  restrained  by  that  severe  punishment, 
which  is  in  the  Gospel  prescribed  for  such  ob- 
stinacy."* 

The  testimony  of  Calvin  will  next  be  introduced. 
As  he  is  charged  with  being  the  inventor  of  this 
class  of  officers,  the  weight  of  his  opinion  as  a  wit- 
ness in  its  favour,  will  probably  be  deemed  small 
by  its  opposers.  But  there  is  one  point  of  view 
in  which  his  testimony  will  surely  be  regarded 
with  deep  respect,  and,  may  I  not  add,  as  decisive? 
That  he  was  a  man  of  mature  and  profound  learn- 
ing, no  one  can  doubt.  Joseph  Scaliger,  himself 
a   prodigy  of  erudition,  pronounced    him   to  have 


*Peirce's  Vindication  of  the  Dissenters,  p.  23.  Bax- 
ter's Treatise  of  Episcopacy, part  ii.  p.  II 2.  Reformatio 
Legum  Ecclesiasticarum,  ex  authoritate  Regis.  Hen.  viii. 
ct.Edv.  vi.  4to.  1640. 


130  TESTIl-IONY    OF 

been  the  most  learned  man  in  Europe  in  his  day  ; 
and,  particularly,  "  that  no  man  understood  eccle- 
siastical history  so  well."  Now,  it  is  certain  that 
Calvin  did  not  consider  the  office  of  Ruling  Elder 
as  originating  with  himself;  but  that  he  regarded 
it  as  an  apostolical  institution;  that  he  refers  to 
Scripture  for  its  support ;  and  that  he  quotes  Am- 
brose, (whose  testimony  has  been  so  often  referred 
to,)  as  an  unquestionable  witness  for  the  existence 
of  the  office  under  consideration  in  the  primitive 
Church.  The  following  extracts  from  his  Com- 
mentary and  his  Institutes,  will  fully  establish 
what  is  here  asserted. 

In  his  exposition  of  1  Tim.  v.  17,  he  speaks 
thus  :  "  From  this  passage  we  may  gather  that 
there  were  then  two  kinds  of  Presbyters,  because 
they  were  not  all  ordained  to  the  work  of  teaching. 
For  the  words  plainly  mean  that  some  ruled  well, 
to  whom  no  part  of  the  public  instruction  was  com- 
mitted. And  verily  there  were  chosen  from  among 
the  people,  grave  and  approved  men,  who,  in  com- 
mon council,  and  joint  authority  with  the  Pastors, 
administered  the  discipline  of  the  Church,  and 
acted  the  part  of  censors  for  the  correction  of 
morals.  This  practice  Ambrose  complains,  had 
fallen  into  disuse,  through  the  indolence,  or  rather 
the  pride  of  the  teaching  elders,  who  wished  alone 
to  be  distinguished." 

In  his  Institutes,  (Book  iv.  Chapter  iii.,)  he 
has  the  following  passage,  equally  explicit.  "  In 
calling  those  who  preside  over  Churches  by  the 
appellations  of  "Bishops,"  "Elders,"  and  "Pas- 
tors," without  any  distinction,  I  have  followed  the 
usages  of  the  Scriptures,  which  apply  all  these 
terms  to  express  the  same  meaning.  For  to  all 
who  discharge  the  ministry  of  the  word,  they  give 


THE    REFORMERS.  131 

the  title  of  "Bishops."  So  when  Paul  enjoins 
Titus  to  "  ordain  Elders  in  every  city,"  he  imme- 
diately adds,  "  For  a  Bishop  must  be  blameless." 
So,  in  another  place,  he  salutes  more  Bishops  than 
one  in  one  Church.  And  in  the  Acts  of  the  Apos- 
tlo«,  he  is  declared  to  have  sent  for  the  Elders  of 
ihe  Church  of  Ephesus,  whom,  in  his  address  to 
them,  he  calls  "  Bishops."  Here  it  must  be  ob- 
served, that  we  have  enumerated  only  those  offices 
which  consist  in  the  ministry  of  the  word  ;  nor 
does  Paul  mention  any  other  in  the  fourth  chapter 
of  the  Epistle  to  the  Ephesians  which  we  have 
quoted.  But  in  the  Epistle  to  the  Romans,  and 
the  first  Epistle  to  the  Corinthians,  he  enumerates 
others,  as  "  powers,"  "  gifts  of  healing,"  "  inter- 
pretation of  tongues,"  "governments,"  "care  of 
the  poor."  Those  functions  which  are  merely  tem- 
porary, I  omit,  as  foreign  to  our  present  subject. 
But  there  are  two  which  perpetually  remain,  "  go- 
vernments," and  "  the  care  of  the  poor."  "  Go- 
vernors," I  apprehend  to  have  been  persons  of  ad- 
vanced years,  selected  from  the  people,  to  unite 
with  the  Bishops  in  giving  admonitions,  and  exer- 
cising discipline.  For  no  other  interpretation  can 
be  given  of  that  injunction,  "  He  that  ruleth,  let 
him  do  it  with  diligence."  For  from  the  beginning, 
every  Church  has  had  its  senate,  or  council  com- 
posed of  pious,  grave,  and  holy  men,  who  were 
invested  with  that  jurisdiction,  for  the  correction 
of  vices,  of  which  we  shall  soon  treat.  Now,  that 
this  was  not  the  regulation  of  a  single  age,  expe- 
rience itself  demonstrates.  This  office  of  govern- 
ment is  necessary,  therefore,  in  every  age." 

I  ask,  was  Calvin,  honest,  or  dishonest,  in  these 
declarations  ?  If  he  had  invented  and  introduced 
the  office  himself,  could  he  have  been  ignorant  of 


132  TESTIMONY    OP 

the  fact  ?  And  whether  it  was  so  or  not,  who  may 
reasonably  be  considered  as  best  able  to  judge — 
HIMSELF,  or  those  who  live  nearly  three  hundred 
years  after  him?  And  who  would  be  most  likely 
to  know  whether  it  were  of  ancient  or  modern 
origin ; — the  most  learned  man  then,  perhaps,  in 
the  world, — or  men  with  not  a  tenth  part  of  his 
erudition,  at  the  present  day  ?  The  truth  is,  these 
passages,  considered  in  connexion  with  that  quoted 
in  a  former  chapter,  in  which  he  speaks  of  him- 
self, in  reference  to  this  office,  as  following  the 
example  of  the  pious  Witnesses  of  the  truth  who 
preceded  him  ; — prove,  either,  that  Calvin  did  not 
consider  himself  as  the  inventor  of  the  office,  but 
believed  that  it  had  been  in  the  Church  in  all  ages  ; 
— or  that  he  was  gratuitously  and  profligately  re- 
gardless of  the  truth  to  a  degree  never  laid  to  his 
charge. 

Nor  is  the  testimony  to  the  primitive  existence 
of  this  class  of  officers,  confined  to  those  of  the  Re- 
formers who  were  favourable  to  their  continuance 
in  the  Church.  Some  by  no  means  friendly  to 
their  restoration,  were  yet  constrained  to  acknow- 
ledge their  early  origin. 

That  there  were  Ruling  Elders  in  the  primitive 
Church,  is  explicitly  granted  by  Archbishop  Whit- 
gift,  a  warm  and  learned  friend  of  diocesan  Epis- 
copacy. "  I  know,"  says  he,  "  that  in  the  Primi- 
tive Church,  they  and  in  every  ('hurch  certain 
Seniors,  to  whom  the  government  of  the  Congre- 
gation was  committed  ;  but  that  was  before  there 
was  any  Christian  Prince  or  Magistrate  that  openly 
professed  the  Gospel ;  and  before  there  was  any 
Church  by  public  authority  established." 

And  again  : — "  Both  the  name  and  office  of 
Seniors  were  extinguished  before  Ambrose's  time, 


THE    REFORMERS.  133 

as  he  himself  doth  testify,  writing  upon  the  fifth 
of  the  first  Epistle  to  Timothy.  Indeed,  as  Am- 
brose saith,  the  Synagogue,  and  afterwards  the 
Church,  had  Seniors,  without  whose  counsel 
nothing  was  done  in  the  Church  ;  but  that  was  be- 
fore his  time,  and  before  there  was  any  Christian 
Magistrate,  or  any  Church  estabhshed."*  The 
learned  and  acute  Archbishop,  it  seems,  was  not 
only  convinced  that  there  were  Ruling  Elders, 
distinct  from  Preaching  Elders,  in  the  Primitive 
Church,  but  with  all  his  erudition  and  discern- 
ment, he  understood  Ambrose  just  as  the  friends 
of  this  class  of  officers  now  understand  him. 

There  is  another  testimony  on  this  subject,  from 
one  of  the  most  conspicuous  and  active  friends  of 
the  Reformation  in  England,  which  is  worthy  of 
particular  notice.  I  refer  to  that  of  the  Rev.  Dean 
Nowell,  who  flourished  in  the  reign  of  Queen 
Elizabeth,  and  whose  celebrated  Catechism,  drawn 
up  in  1562,  obtained,  perhaps,  as  much  currency 
and  respect  as  any  publication  of  that  period. 
Nor  are  we  to  consider  it  as  expressing  the  senti- 
ments of  the  illustrious  divine  whose  name  it  bears, 
alone ;  for  it  was  unanimously  approved  and  sanc- 
tioned by  the  same  lower  house  of  Convocation 
which  passed  the  39  Articles  of  the  Church  of 
England,  and.  directed  to  be  published  and  used  as 
containing  the  true  doctrine  of  that  Church.  In 
this  Catechism,  toward  the  close,  when  speaking 
of  the  evils  of  retaining  unworthy  members  in  the 
Church,  the  following  questions  and  answers 
occur : — 

"  Q.  What  remedy  for  this  evil  can  be  devised 
and  applied  V 

*  Defence  against  Cartwright,  p.  638,  651. 
12 


134  TESTIMONY    OF 

"  A.  In  Churches  well  constituted  and  governed, 
there  was,  as  I  before  said,  a  certain  plan  and  order 
of  government  appointed  and  observed.  Elders 
were  chosen,  that  is,  ecclesiastical  rulers,  who  con- 
ducted and  maintained  the  discipline  of  the  Church. 
To  these  pertained  authority,  reproof,  and  chastise- 
ment; and  they,  with  the  concurrence  of  the  Pastor, 
if  they  knew  any  who,  by  false  opinions,  trouble- 
some errors,  foolish  superstitions,  or  vicious  and 
profligate  lives,  were  likely  to  bring  a  great  public 
scandal  on  the  Church  of  God,  and  who  could  not 
approach  the  Lord's  Supper  without  a  manifest 
profanation,  repelled  them  from  the  communion, 
and  no  more  admitted  them  until,  by  public  peni- 
tence, they  gave  satisfaction  to  the  Church." 

"  Q.  What  is  to  be  done?"  (when  those  who 
have  been  excluded  from  the  Church,  repent,  and 
desire  to  be  restored  to  its  communion.) 

"  A.  That  they  may  be  received  again  into  the 
Church,  and  to  the  enjoyment  of  its  holy  myste- 
ries, from  which  they  have  been  deservedly  cast 
out,  they  ought  humbly  to  supplicate  and  pray. 
And,  on  the  whole,  there  ought  to  be  such  mode- 
ration used  in  administering  public  penance,  that 
neither  by  too  much  severity  the  offender  may  be 
reduced  to  despondency  ;  nor  by  too  much  lenity, 
the  discipline  of  the  Church  relaxed,  its  authority 
diminished,  and  others  encouraged  and  incited  to 
similar  offences.  But  when,  in  tho  judgment  of 
the  Elders  and  of  the  Pastor,  proper  satisfaction 
shall  be  made,  by  the  chastisement  of  the  offender, 
for  an  example  to  others,  he  may  be  admitted 
asain  to  the  communion  of  the  Church."* 


*  See  Bishop  Randolph's  Enchiridion  Theologicum. 
Vol.  i.  326,  327.     Third  Edition. 


THE    REFORMERS.  135 

Nothing  can  be  more  unequivocal  or  decisive 
than  this  testimony.  In  the  oi)inion  not  only  of 
the  writer  of  the  Catechism  belbre  us,  but  also  of 
the  leading  clergy  of  the  Church  of  England,  who 
sanctioned  it,  and  enjoined  its  general  use,  there 
ought  to  be,  in  every  Church,  besides  the  Pastor, 
a  bench  of  Elders,  or  ecclesiastical  Rulers,  whose 
duty  it  should  be  to  preside  over  the  discipline,  and, 
in  conjuction  with  the  Pastor,  to  receive,  admo- 
nish, suspend,  excommunicate,  and  restore  mem- 
bers,— in  a  manner  precisely  agreeable  to  the  well 
known  practice  of  the  Presbyterian  Church.  In 
truth.  Dr.  Nowell  could  scarcely  have  expressed 
in  more  distinct  and  unqualified  terms  his  appro- 
bation of  this  part  of  our  system,  than  in  telling  us, 
what,  in  his  judgment,  and  that  of  his  brethren, 
every  well  regulated  Church  ought  to  have. 

Ursinus,  a  learned  German  divine,  contempo- 
rary with  Luther  and  Melancthon,  speaks  a  lan- 
guage still  more  to  our  purpose.  "  Ministers,'* 
says  he,  "  are  either  imniediately  called  of  God, 
or  mediately^  through  the  instrumentality  of  the 
Church.  Of  the  former  class,  were  Prophets  and 
Apostle's.  Of  the  latter  class  there  are  five  kinds, 
viz.  Evangelists,  Bishops,  or  Pastors,  Teachers, 
Ruling  Elders,  and  Deacons.  Evangelists  are 
ministers  appointed  to  go  forth  and  preach  the 
gospel  to  a  number  of  Churches.  Bishops,  are 
ministers  ordained  to  preach  the  word  of  God,  and 
hdminister  the  sacraments,  in  particular  Churches. 
Teachers  are  ministers  appointed  merely  to  fulfil 
the  function  of  teaching  in  particular  Churches. 
Ruling  Elders  are  ministers  elected  by  the  voice 
of  the  Church,  to  assist  in  conducting  discipline, 
and  to  order  a  variety  of  necessary  matters  in 
the  Church.     Deacons   are  ministers  elected  by 


136  TESTIMONY    OF 

the  Church,  to  take  care  of  the  poor,  and  distri- 
bute alms."* 

In  the  Confession  of  Saxony,  drawn  up  by 
Melancthon,  in  1551,  and  subscribed  by  a  large 
number  of  Lutheran  divines  and  Churches,  we 
find  this  class  of  officers  recognized,  and  repre- 
sented as  in  use  in  those  Churches.  Speaking  of 
the  exercise  of  discipline,  in  its  various  branches, 
they  say  :  "  That  these  things  may  be  done 
orderly,  there  be  also  Consistories  appointed  in 
our  Churches."  Of  these  Consistories,  a  majo- 
rity of  members,  it  is  well  known,  were  Ruling 
Elders. 

Szegeden,  a  very  eminent  Lutheran  divine,  of 
Hungary,  contemporary  with  Luther,  also  speaks 
very  decisively  of  the  apostolic  institution  of 
Ruling  Elders.  The  following  passage  is  suffi- 
cient to  exhibit  his  sentiments.  "  The  ancient 
Church  had  Presbyters,  or  Elders,  of  which  the 
Apostle  speaks,  1  Corinth,  v.  4.  And  these 
Elders  were  of  two  kinds.  One  class  of  them 
preached  the  gospel,  administered  the  sacraments, 
and  governed  the  Church,  the  same  as  Bishops ; 
for  Bishops  and  Presbyters  are  the  same  order. 
But  another  class  of  Elders  consisted  of  grave 
and  upright  men,  taken  from  among  the  laity, 
who,  together  with  the  preaching  Elders  before 
mentioned,  consulted  respecting  the  affairs  of  the 
Church,  and  devoted  their  labour  to  admonishing, 
correcting,    and    taking    care    of    the   flock   of 

Christ."t 

The  Magdeburgh  Centuriators,  who  were  emi- 


*  Ursini  Corpus  Doctrinae.  Par,  iii.  p.  721. 
I  Szegedeni  Loci  Communes,  p.  197.  Edit,  quint,  folio 
—Basil,  1608. 


THE    REFORMERS.  137 

nently  learned  Lutheran  divines,  contemporary 
with  Melancthon,  and  who  have  been  regarded, 
for  three  hundred  years,  as  among  the  highest 
authorities  on  questions  of  ecclesiastical  history 
speak  in  the  following  decisive  terms  with  regard 
to  the  office  in  question.  And  although  the  ex- 
tract has  been  given  in  a  former  page  ;  yet,  as  it 
is  brief  and  pointed,  it  may  not  be  improper  to 
assign  it  a  place  in  this  connexion.  Speaking  of 
the  third  century,  they  say :  "  The  right  of  de- 
ciding respecting  such  as  were  to  be  excommu- 
nicated, or  of  receiving,  upon  their  repentance, 
such  as  had  fallen,  was  vested  in  the  Elders  of 
the  Church."* 

The  learned  Francis  Junius,  a  distinguished 
divine  and  professor  of  Theology  of  the  Church 
of  Holland,  who  lived  at  the  commencement  of 
the  Reformation  in  that  country,  and  was,  of 
course,  contemporary  with  Martyr,  Bucer,  Me- 
lancthon, &c.,  wrote  very  fully  and  explicitly  in 
favour  of  the  office  of  Ruling  Elder.  In  his 
work  entitled  Ecclesiastici^  he  decisively,  and  with 
great  learning,  maintains,  that  Pastors,  Ruling 
Elders,  and  Deacons,  are  the  only  three  spiritual 
orders  of  Church  officers ;  that  Pastors,  or  minis- 
ters of  the  word  and  sacraments,  are  the  highest 
order,  and,  of  course,  are  invested  with  the 
power  of  ordaining ;  that  the  second  class,  are 
men  of  distinguished  piety  and  prudence,  chosen 
from  among  the  members  of  the  Church,  to  assist 
the  Pastor  in  the  government  of  the  Church  ;  and 
that  the  Deacons  are  appointed  to  collect  and  dis- 
tribute the  alms  of  the  Church.  He  affirms  that 
these  three  orders  are  set  forth  in  Scripture,  and 

*  Cent.  iii.  cap.  vii.  p.  151. 
12* 


138  TESTIMONY    OF 

existed  in  the  primitive  Church  :  and  that  'he  dis- 
use of  Ruling  Elders,  as  well  as  the  introduction 
of  Prelacy,  is  a  departure  from  the  primitive 
model.* 

The  Protestant  Churches  of  Hungary  and 
Transylvania,  although,  in  organizing  their 
Churches,  they  did  not  actually  adopt  and  intro- 
duce the  office  of  Ruling  Elder ;  yet  in  the  Pre- 
face, and  other  statements,  published  with  their 
ecclesiastical  Formularies,  they  spoke,  in  the 
most  unequivocal  terms,  both  of  the  value,  and 
the  early  origin  of  this  class  of  officers.  The 
following  extract  may  be  considered  as  a  fair  spe- 
cimen of  their  testimony  on  this  subject.  "  Most 
other  nations,  belonging  to  the  Evangelical  Con- 
fession, have  been  in  the  habit  of  choosing  and 
constituting  Elders,  in  every  village  and  city, 
agreeably  to  the  practice  of  the  Old  Church,  and 
also  of  the  New  Testament :  men  sound  in  the 
faith,  blameless,  the  husbands  of  one  wife,  having 
/aithful  children,  chargeable  with  no  crime,  grave, 
prudent,  &c. — It  is  made  the  official  duty  of  these 
men  diligently  to  watch  over  the  lives  and  con- 
versation of  all  the  members  of  the  Church,  to 
rebuke  the  dissolute,  and,  if  need  be,  to  refer  their 
cases  to  the  Pastors  and  to  the  whole  Eldership, 
&c."  Here  they  make  a  clear  distinction  be- 
tween these  Elders,  and  Pastors  of  the  Churches, 
and  represent  the  former  as  assistants  to  the  latter 
in  the  spiritual  concerns  of  the  Church.  They 
then  proceed  to  state  why  a  class  of  officers  so 
useful,  in  most  cases  so  necessary,  and  which  they 
also  considered  as  having  existed  in  the  Apostolic 
Church,  was  not  received  among  them.f 

*  Ecclesiastici,  sive  de  nat.  et  administrat.  Ecclesias, 
&c.  Lib.  ii.  Cap.  2,  3,  4. 
f  See  G.  Voetii  Polit.  Eccles.  Par.  ii.  Lib.  ii.  Tract,  iii. 


THE    REFORMERS. 


13& 


The  character  of  Jerome  Zanchius,  a  learned 
divine  of  Italy,  of  the  sixteenth  century,  who 
greatly  distinguished  hinnself  among  the  Refor- 
mers, is  so  well  known,  that  a  detailed  account 
of  his  great  accomplishments  and  reputation  is 
unnecessary.  On  the  subject  before  us,  he  speaks 
thus:  "The  whole  ministry  of  the  Christian 
Church  may  be  divided  into  three  classes.  The 
first  consists  of  those  who  dispense  the  word  and 
sacraments,  corresponding  with  those  who,  under 
the  Old  Testament,  were  called  Priests  and  Le- 
vites ;  and  under  the  New  Testament,  Apostles, 
Pastors,  and  Teachers.  The  second  consists  of 
those  whose  peculiar  office  it  is  to  take  care  of 
the  discipline  of  the  Church,  to  inspect  the  lives 
and  conversation  of  all,  and  to  take  care  that  all 
live  in  a  manner  becoming  Christians ;  and  also, 
if  at  any  time  there  should  be  a  necessity  for  it,  in 
the  absence  of  the  Pastor,  to  instruct  the  people. 
There  were  such  under  the  Old  Testament  in  the 
Synagogue ;  and  such  also  were  the  Senators  who 
were  added  to  the  bishop  in  the  administration  of 
the  New  Testament  Church.  These  officers  are 
styled  Presbyters,  (Preshyieri^  and  Elders,  {Se- 
niores^)  of  which  the  Apostle  speaks,  besides  other 
places,  in  1  Timothy  v.  17  ;  "  Let  the  Elders  that 
rule  well  be  accounted  worthy  of  double  honour, 
especially  those  who  labour  in  the  word  and  doc- 
trine." In  this  passage  the  Apostle  manifestly 
speaks  of  two  sorts  or  classes  of  Elders,  as  he 
was  understood  by  Ambrose  and  others,  among  the 
ancients,  and  by  almost  all  our  modern  Protestant 
Divines,  as  Bullinger,  Peter  Martyr,  &c.,  &c."* 

The  most  cursory  reader  of  this  extract  will 

*  Zanchii  Opera.  Tom.  iv.  In  Quartum  Prasceptum, 
p.  727. 


140  TESTIMONY    OF 

not  fail  to  take  notice,  not  only  that  Zanchius 
evidently  approved  of  this  oifice,  but  that  he 
thought  it  of  Divine  appointment ;  that  he  inter- 
preted as  we  do  the  famous  passage  in  Ambrose, 
which  the  opposers  of  Ruling  Elders  have  ex- 
pended so  much  ingenuity  in  labouring  to  explain 
away ;  and  that  he  considered  almost  all  the  Re- 
formed Divines  as  being  of  the  same  opinion  with 
himself. 

The  high  reputation  of  Parseus,  a  learned  and 
pious  German  divine,  contemporary  with  iMelanc- 
thon  and  Zanchius,  is  also  well  known.  His  tes- 
timony respecting  the  office  under  consideration 
is  very  explicit.  In  his  Commentary  on  Romans 
xii.  8,  he  observes :  "  Here  the  Apostle  under- 
stands the  function  of  that  class  of  Elders,  who, 
united  with  the  Pastors,  watch  over  and  correct 
the  morals  and  discipline  of  the  Church.  For 
there  were  two  classes  of  Elders,  as  may  be 
gathered  from  1  Timothy  v,  17 ; — some  who 
laboured  in  the  word  and  doctrine,  who  were  to 
be  accounted  worthy  of  double  honour ;  such  as 
Teachers,  Pastors,  or  Bishops;  the  others,  such 
as  laboured  in  conducting  discipline,  who  are  here 
called  governments."  And  in  his  Commentary 
on  1  Corinthians  xii.  28,  he  says :  "  The  Apostle 
here,  undoubtedly  speaks  of  the  Elders  who  pre- 
sided in  the  administration  of  discipline.  For  the 
primitive  Church  had  its  Senate,  who  attended  to 
the  morals  of  the  congregation,  while  the  Apostles 
and  Teachers  were  left  at  leisure  to  preach.  This 
the  Apostle  indicates  very  clearly  in  the  first 
Epistle  to  Timothy  v.  17,  where  two  classes  of 
Presbyters  are  represented  as  constituted.  The 
governments  here  spoken  of  were  not  of  Princes 
or  Prsetors,  armed  with  the  sword,  but  grave,  ex- 


THE    REFORMERS.  141 

pprienced  men,  exercising  authority  over  others, 
chosen  out  of  the  Church,  by  the  consent  of  the 
Church,  to  assist  the  Pastors  in  conducting  disci- 
plin(?,  and  to  alleviate  their  burdens.'" 

The  celebrated  Piscator,  who  held  a  distin- 
guished  place  among  the  divines  who  adorned 
Germany,  and  maintained  the  Protestant  cause,  in 
the  sixteenth  century,  is  equally  decisive,  as  an 
advocate  of  the  office  under  consideration.  In  his 
Commentary  on  1  Tim.  v.  17,  he  says  :  "  The 
Apostle  distributes  Elders  into  two  classes,  those 
who  presided  in  maintaining  ecclesiastical  disci- 
pline, but  did  not  publicly  teach ;  and  those  who 
both  taught,  and  co-operated  in  ruling,  and  were, 
therefore,  worthy  of  a  greater  honour,  and  a  more 
liberal  support  than  the  others." 

Few  ministers  of  the  Church  of  England, 
during  the  reign  of  Queen  Elizabeth,  were  more 
distinguished  for  talents,  learning,  and  piety, 
than  Thomas  Cartwright,  Professor  of  Divinity 
in  the  University  of  Cambridge,  the  opponent  of 
the  high  prelatical  claims  of  Archbishop  Whit- 
gift,  and  concerning  whom  the  celebrated  Beza 
pronounced,  that  he  thought  "  the  sun  did  not 
shine  upon  a  more  learned  man."  This  eminent 
divine,  commenting  on  Matthew  xviii.  17,  "Tell 
it  unto  the  Church,"  &c.,  thus  remarks  :  "  Theo- 
phylact  upon  this  place,  interpreteth.  Tell  the 
Church,  that  is  many,  because  this  assembly 
taketh  knowledge  of  this  and  other  things,  by 
their  mouths,  that  is,  their  governors.  Chry- 
sostom  also  saith,  that  to  tell  the  Church  is  to 
tell  the  governors  thereof.  It  is,  therefore,  to  be 
understood,  that  these  governors  of  the  Church, 
which  were  set  over  every  several  assembly  in 
the  time  of  the  law,  were  of  two  sorts ;  for  some 


142  TESTI3I0NY    OP 

had  the  handling  of  the  word  ;  some  other  watch- 
ing against  the  offences  of  the  Church,  did,  by 
common  counsel  with  the  ministers  of  the  word, 
take  order  against  the  same.  Those  goveiliing 
Elders  are  divers  times  in  the  story  of  the  gospel 
made  mention  of,  under  the  title  of'  Rulers  of  the 
Synagogue.'  And  this  manner  of  government, 
because  it  was  to  be  translated  into  the  Church 
of  Christ,  under  the  gospel,  our  Saviour,  by 
the  order  at  that  time  used  among  the  Jews, 
declareth  what  after  should  be  done  in  his 
Church.  Agreeably  hereunto  the  Apostle  both 
declared  the  Lord's  ordinance  in  his  behalf,  and 
put  the  same  in  practice,  in  ordaining  to  every 
several  Church,  beside  the  ministry  of  the  word, 
certain  of  the  chiefest  men  which  should  assist 
the  work  of  the  Lord's  building.  This  was  also 
faithfully  practised  of  the  Churches  after  the 
Apostle's  times,  as  long  as  they  remained  in 
any  good  and  allowable  soundness  of  doctrine. 
And  being  fallen  from  the  Churches,  especially 
from  certain  of  them,  the  want  thereof  is  sharply 
and  bitterly  cast  into  the  teeth  of  the  Church's 
teachers,  by  whose  ambition  that  came  to  pass."* 
And  as  proof  of  this,  the  author  quotes  in  the 
margin  that  very  passage  of  Ambrose,  cited  in 
the  preceding  section,  and  which  has  always 
given  so  much  trouble  to  Prelatists  and  Inde- 
pendents. 

The  same  writer,  in  his  Second  Reply  to 
Whitgift,  speaking  of  the  class  of  Elders  under  con- 
sideration, expresses  himself  thus  : — "  For  proof 
of  these  Church   Elders,  which,  being  occupied 

*  Cartwright's  Commentary  on  the  New  Testament — 
Against  the  Rhe mists. 


THE    REFORMERS.  143 

in  the  government,  had  nothing  to  do  with  the 
Word,  the  testimony  of  Ambrose,  is  so  clear 
and  open,  that  he  which  doth  not  give  place 
unto  it,  must  needs  be  thought  as  a  bat,  or  an 
owl,  or  some  other  night-bird,  to  delight  in 
darkness.  His  saying  is,  that  the  Elders  fell 
away  by  the  ambition  of  the  Doctors ;  whereby 
opposing  the  Elders  to  Doctors,  which  taught, 
he  plainly  declareth,  that  they  had  not  to  do 
with  the  Word  :  whereupon  it  is  manifest  that 
it  was  the  use,  in  the  best  reformed  Churches, 
certain  hundred  years  after  the  times  of  the 
Apostles,  to  have  an  Eldership  which  meddled 
not  with  the  word,  nor  administration  of  sacra- 
ments."* 

The  testimony  of  the  Rev.  Richard  Greenham, 
a  divine  of  the  Church  of  England,  who  flourished 
in  the  reign  of  Queen  Elizabeth,  and  who  was 
greatly  revered  both  for  his  learning  and  piety, 
is  very  unequivocal  and  pointed  on  this  subject. 
It  is  in  these  words  : — "  The  Apostle  Paul  doth 
notably  amplify  the  honour  due  to  the  true  and 
faithful  minister.  'The  Elders  that  rule  well, 
(saith  he,)  let  them  be  had  in  double  honour, 
specially  they  which  labour  in  the  word  and 
doctrine;*  1  Timothy  v.  17.  As  if  he  should 
say,  let  those  Elders  which  are  appointed  to 
watch  and  look  to  the  manners  and  behaviour 
of  the  children  of  God,  if  they  execute  this 
charge  Aiithfully,  be  had  in  double  honour:  but 
above  all,  let  the  faithful  ministers,  such  as 
labour  in  the  word,  be  honoured:  for  why? 
the  other  are  overseers  of  your  outward  beha- 
viour, but  these  have  another  manner  of  office 

•  Second  Reply.    Part  Second,  p.  44.  4to.  15V7. 


144  TESTIMONY    OP 

they  watch  over  your  souls  which  tendeth  to  the 
salvation  both  of  body  and  soul."  And  again: 
"  The  rulers  of  the  Church  are  called  the 
Church,  to  whom  discipline  appertaineth.  Not 
the  whole  company  of  the  Jews,  but  the  rulers 
of  the  Synagogue,  are  called  the  Church  of  the 
Jews."* 

The  celebrated  Estius,  the  learned  Popish 
expositor  and  professor  at  Douay,  in  his  Com- 
mentary on  1  Tim.  V.  17,  delivers  the  following 
opinion  : — "  From  this  passage  it  may  manifestly 
be  gathered  that,  in  the  time  of  the  Apostles, 
there  were  certain  Presbyters  in  the  Church  who 
ruled  well,  and  were  worthy  of  double  honour, 
and  who  yet  did  not  labour  in  the  word  and 
Soctrine ;  neither  do  the  heretics  of  the  present 
day  (meaning  the  Protestants)  deny  this."  And, 
in  speaking  of  the  establishment  of  this  class  of 
Elders  in  Geneva,  about  half  a  century  before 
he  wrote,  he  seems  only  to  blame  Calvin  for 
considering  and  styling  them  laymen.  He  ex- 
presses a  decisive  opinion,  that  the  Elders  spoken 
of  by  Paul,  in  this  place,  were  ecclesiastical 
men,  set  apart  by  ecclesiastical  rites,  and  devoted 
to  ecclesiastical  duties  ;  but  they  did  not  preach. 
And  he  explicitly  acknowledges  that  Ambrose,  in 
the  fourth  century,  speaks  of  such  Elders  as 
having  existed  long  before  his  day.  It  is  worthy 
of  remark,  that  the  same  learned  Romanist  in 
another  work,  not  only  avows,  in  the  most  dis- 
tinct manner,  his  belief  in  the  apostolic  appoint- 
ment of  non-preaching  Elders,  and  quotes  1  Tim. 
V.  17,  in  support  of  his  opinion  ;  but  also  refers 

•Works,  p.  352.  842.  fol.  1612. 


THE    REFORMERS.  145 

to  Jerome  and  Augustine,  as  witnesses  to  the 
same  fact.* 

The  opinion  of  the  learned  Professor  Whitaker, 
a  divine  of  the  Church  of  England,  who  flourished 
in  the  reign  of  Queen  Elizabeth,  as  to  the  true 
meaning  of  1  Timothy  v.  17,  was  given,  at 
length,  in  a  preceding  page.  The  same  distin- 
guished divine,  in  writing  against  Dury,  expresses 
himself  thus,  concerning  the  office  under  con- 
sideration. '<  Art  thou  so  ignorant  as  not  to 
know  that  in  the  Church  of  Christ  there  ought 
to  be  Elders  who  should  devote  themselves  to  the 
work  of  government  alone,  and  not  to  the  admi- 
nistration of  the  word  or  sacraments,  as  we  are 
taught  in  1  Tim.  v.  17  ?"t 

To  these  testimonies  might  be  added  many 
more,  from  learned  men  of  the  same  distin- 
guished character  with  those  already  mentioned, 
and  to  the  same  effect.  Chemniiius,  of  Ger- 
many ;  Salmasius,  of  Holland ;  Marloratus,  and 
Danseus,  of  France  ;  Hemmingius,  of  Denmark,:^ 
— with  a  long  list  of  similar  names,  might  all  be 
cited  as  warm  advocates  of  the  class  of  Elders 
under  consideration,  and  almost  all  of  them  deci- 
sive advocates  of  its  divine  authority. 

Nor  are  these  individual  suffrages,  though 
numerous  and  unequivocal,  all  that  can  be 
alleged  in  favour  of  our  cause.  The  great  body 
of  the  Protestant   Churches,  when  they  came  to 

*  Estii  Sententiarum  Commentaria.  Lib.  iv.  Par.  2. 
Sect.  21. 

f  Contra  Duraeum,  Lib.  ix.  p.  807. 

t  See  these  writers,  as  well  as  a  number  of  others, 
referred  to  in  the  Politicaa  Ecclesiastics  of  Voetius: 
Par.  ii.  Lib.  ii.  Tract,  iii. 

13  • 


146  TESTIMONY    OF 

organize  their  several  systems  in  a  state  of 
separation  from  the  Papacy,  and  from  each  other 
differing,  as  they  did,  in  many  other  respects, 
were  ahnost  unanimous  in  adopting  and  main 
taining  the  office  of  Ruling  Elder.  Instead  of 
this  office  being  confined,  as  many  appear  to 
suppose,  to  the  ecclesiastical  establishments  of 
Geneva  and  Scotland,  it  was  generally  intro- 
duced, with  the  Reformation,  by  Lutherans  as 
well  as  Calvinists :  and  is  generally  retained  to 
the  present  day,  in  almost  all  the  Protestant 
Churches,  excepting  that  of  England.  Those 
of  France,  Germany,  Holland,  Switzerland,  &c., 
received  this  class  of  Elders  early,  and  expressly 
represented  them  in  their  public  Confessions,  as 
founded  on  the  word  of  God.  It  is  probably  safe 
to  affirm,  that,  at  the  period  of  the  Reformation, 
more  than  three-fourths  of  the  whole  Protestant 
world  declared  in  favour  of  this  office,  not  merely 
as  expedient  but  as  warranted  by  Scripture,  and 
as  necessary  to  the  order  and  edification  of  the 
Church. 

Does  all  this,  it  may  be  confidently  asked, 
look  like  the  office  in  question  being  a  mere 
Genevan  innovation  ?  How  shall  we  reconcile 
with  this  extraordinary  position,  the  undoubted 
fact,  that  Lutherans  and  Reformed,  in  every  part 
of  Europe ;  those  who  never  saw  Calvin  as 
well  as  those  who  were  within  the  sphere  of  his 
acquaintance  and  influence ;  nay,  some  of  those 
who  died  before  the  illustrious  Reformer  of 
Geneva  ever  appeared  at  all,  either  as  a  writer 
or  preacher ; — are  found  among  the  decisive, 
zealous  advocates  of  the  office  in  question,  and 
quoting,  as  of  conclusive  authority,  in  its  favour, 
the   principal    passages   of   Scripture,   and    the 


LATER    DIVINES.  147 

principal  Father,  relied  on  by  Presbyterians  to 
establish  its  Apostolical  warrant,  and  its  actual 
existence  in  the  early  ages  of  the  ancient  Church? 
Truly,  it  is  difficult  to  conceive  how  any  one, 
who  seriously  and  impartially  weighs  these  facts, 
can  resist  the  impression,  that  an  Institution,  in 
behalf  of  which  so  many  eminently  learned  and 
pidus  men,  of  different  and  distant  countries, 
without  concert  with  each  other,  and  without  any 
common  interest  to  serve,  in  reference  to  this 
matter,  have  so  remarkably  concurred  in  opinion, 
must  have  some  solid  foundation,  both  in  the 
inspired  volume,  and  in  the  nature  and  necessities 
of  the  Church. 


CHAPTER   VII. 

TESTIMONY  OF  EMINENT  DIVINES  SINCE  THE  TIME 
OF    THE    REF0R3IERS. 

While  we  justly  attach  so  much  importance  to 
the  persons  and  services  of  the  Reformers,  and 
recur  with  the  deepest  reverence  to  their  opinions, 
we  owe  scarcely  less  respect  to  the  judgment 
of  a  number  of  other  men,  who  have  lived  since 
their  time,  and  of  whom  the  world  was  not 
worthy ; — men  whose  testimony  can  never  be 
quoted  but  with  veneration,  and  whose  characters 
give  an  ample  pledge  of  research  at  once  pro- 
found and  honest.  To  the  decision  of  a  few 
of  these  illustrious  men  on  the  subject  before 
us,  the  attention  of  the  reader  is  respectfully 
requested. 


148  TESTIMONY    OP 

The  decisive  opinion  of  Dr.  Owen,  undoubt- 
edly one  of  the  greatest  divines  that  ever  adorned 
the  British  nation,  in  favour  of  the  Scriptural 
warrant  of  the  office  of  RuHng  Elder,  was  given 
in  a  preceding  section,  and  need  not  now  be 
repeated.  I  may,  however,  add,  that  the  more 
weight  ought  to  be  attached  to  this  opinion,  on 
account  of  Dr.  Owen's  ecclesiastical  connexions, 
which,  as  is  well  known,  were  by  no  means 
adapted  to  give  him  a  bias  on  the  side  of  Presby- 
terian order. 

The  venerable  and  eminently  pious  Richard 
Baxter,  was  no  Presbyterian.  Yet  he  expresses 
himself  in  the  following  very  unequivocal  lan- 
guage, on  the  subject  under  consideration.  When 
I  plead,  that  the  order  of  subject  Presbyters,  (or 
lay-Elders,)  was  not  instituted  in  Scripture  times, 
and  consequently  that  it  is  not  of  divine  institu- 
tion, I  mean,  that,  as  a  distinct  office,  or  species 
of  Church  ministers,  it  is  not  a  divine  institution, 
nor  a  lawful  institution  of  man  ;  but  that,  among 
men  in  the  same  office,  some  might,  prudentially, 
be  chosen  to  an  eminency  of  degree,  as  to  the 
exercise ;  and  that  according  to  the  difference  of 
their  advantages,  there  might  be  a  disparity  in 
the  use  of  their  authority  and  gifts,  I  think  was 
done  in  Scripture  times,  and  might  have  been 
after,  if  it  had  not  then.  And  my  judgment  is, 
that,  ordinarily,  every  particular  Church  (such 
as  our  parish  Churches  are)  had  more  Elders 
than  one,  but  not  such  store  of  men  of  eminent 
gifts,  as  that  all  these  Elders  could  be  such. 
But  as  if  half  a  dozen  of  the  most  judicious 
persons  of  this  parish  were  ordained  to  be  Elders, 
of  the  same  office  with  myself;  but  because 
they  are   not   equally  fit   for   public   preaching, 


LATER    DIVINES.  149 

should  most  employ  themselves  in  the  rest  of  the 
oversight,  consenting  that  the  public  preacliing  lie 
most  upon  me,  and  that  1  be  the  moderator  of 
them,  for  order  in  circumstantials.  This  I  think 
was  tlie  true  Episcopacy  and  Presbytery  of  the 
first  times."* 

Although  it  may  be  doubted  whether  this  vene- 
rable man  be  correct  in  his  whole  view  of  this 
subject ;  yet  it  will  be  observed  by  every  attentive 
reader,  that  in  maintaining  the  existence  of  a  plu- 
rality of  Elders  in  each  Church,  in  primitive 
times,  and  that  a  great  part  of  these  Elders  were 
not,  in  fact,  employed  in  preaching,  but  in  in- 
specting and  ruling,  he  concedes  every  thing  that 
can  be  deemed  essential  in  relation  to  the  office 
which  we  are  considering. 

The  Puritan  Congregationalists  of  England, 
about  the  year  1605,  in  the  summary  of  their 
Faith  and  Order,  entitled  English  Puritanism, 
drawn  up  by  the  venerable  Mr.  Bradshaw,  trans- 
lated into  Latin  for  the  benefit  of  the  foreign  Pro- 
testants, by  the  learned  Dr.  Ames,  and  intended 
to  express  the  sense  of  the  general  body  of  the 
Puritans,  speak  thus  on  the  subject  of  Ruling 
Elders. 

"  Since  even  in  the  best  constituted  Churches, 
they  know  that  not  a  few  enormous  offences  will 
arise,  which,  if  not  timely  met,  will  do  injury 
both  to  those  who  believe,  and  those  who  are 
inquiring ;  while,  at  the  same  time,  they  see 
that  the  authority  of  a  single  person  in  a  parish, 
resembling  the  papal,  is  contrary  to  the  will  of 
Christ ;  they   think,   as   the   case  itself  requires, 


*  Disputations   of  Church  Government. — Advertise 
meat,  p.  4,  5.  4to.  1659. 

13* 


150  TESTIMONY    OP 

and  as  appointed  of  God,  that  others  also  should 
be  selected  from  the  Church,  as  officers,  who  may- 
be associated  with  the  ministers  in  the  spiritual 
government. 

"  These  are  inspectors,  emTifirjrai,  a  kind  of  cen- 
sors, whose  duty  it  is,  together  with  the  ministers 
of  the  word,  as  well  to  watch  over  the  conduct  of 
all  the  brethren,  as  to  judge  between  them.  And 
they  think  that  this  office  is  instituted,  that  each 
may  take  the  more  heed  to  himself  and  his  ways, 
while  the  ministers  enjoy  more  leisure  for  study 
and  devotion,  and  obtain,  through  the  assistance  of 
their  co-adjutors,  a  more  accurate  view  of  the  state 
of  the  flock ;  since  it  is  the  peculiar  duty  of  the 
inspectors  to  be  always  watchful  over  the  manners 
and  conduct  of  all  the  members  of  the  Church. 

"  To  this  office  they  think  that  none  should  be 
preferred,  but  men  very  eminent  for  gravity  and 
prudence,  established  in  the  faith ;  of  tried  integ- 
rity ;  whose  sanctity  of  life  and  upright  example 
are  well  known  to  the  whole  society. 

« In  the  choice  of  these  Elders,  respect  should 
always  be  had  to  their  outward  circumstances. 
They  should  be  able  to  support  themselves  in  some 
respectable  manner ;  though  it  will  not  be  an  ob- 
jection to  them  that  they  pursue  some  mechanical 
art,  provided  they  be  morally  qualified."* 

Nor  were  these  venerable  men  the  only  Indepen- 
dents who  declared,  in  the  most  decisive  manner, 
in  favour  of  this  class  of  officers.  The  celebrated 
Pr.  Thomas  Goodwin,  one  of  the  Westminster 
Assembly  of  divines,  and  who  is  styled  by  An- 
thony A.  Wood,  a  very  "  Atlas  and  Patriarch  of 


*Nears  History  of  the  Puritans,  Vol.  i.  p.  449.  4to. 
Edit. 


LATER    DIVINES.  151 

Independency,"  is  well  known  to  have  been  one 
of  the  most  learned  and  influential  Independents 
of  the  seventeenth  century,  and  one  of  the  most 
voluminous  and  instructive  writers  of  his  class. 
In  his  "  Church  Order  Explained,  in  a  way  of  Ca- 
techism," the  following  passage  occurs :  "  What 
sort  of  Bishops  hath  God  set  in  his  Church?' 
Answer,  Two  ;  some  Pastors  and  Teachers  ;  some 
Ruling  Elders,  under  two  heads;  some  labour  in 
word  and  doctrine,  and  of  those,  some  are  Pastors, 
some  Teachers  ;  others  rule  only,  and  labour  not 
in  the  word  and  doctrine." — Again  ;  "  What  is  the 
office  and  work  of  the  Ruling  Elder?  Answer: 
Seeing  the  kingdom  of  God  is  not  of  this  world, 
but  heavenly  and  spiritual,  and  the  government  of 
his  kingdom  is  not  lordly,  but  stewardly  and  minis- 
terial ;  and  to  labour  in  the  ministry  of  exhortation 
and  doctrine  is  the  proper  work  of  the  Pastors  and 
Teachers ;  it  remaineih,  therefore,  to  be  the  office 
and  work  of  the  Ruling  Elders  to  assist  the  Pastors 
and  Teachers  in  diligent  attendance  to  all  other 
aids  of  rule  besides  exhortation  and  doctrine,  as 
becometh  good  stewards  of  the  household  of  God. 
As,  first,  to  open  and  shut  the  doors  of  God's 
house,  by  admission  of  members,  by  ordination  of 
officers,  by  excommunication  of  notorious  and  ob- 
stinate offenders.  Secondly,  to  see  that  none  live 
in  the  Church  inordinately,  without  a  calling,  or 
idle  in  their  calling.  Thirdly,  to  prevent  and  heal 
offences,  whether  in  life  or  doctrine,  that  might 
corrupt  their  own  Church,  or  other  Churches. 
Fourthly,  to  prepare  matters  for  the  Church's  con- 
sideration, and  to  moderate  the  carriage  of  all  mat- 
ters in  the  Church  assemblies.  Finally,  to  feed 
the  flock  of  God,  by  a  word  of  admonition,  and,  as 
they  shall  be  called,  to  visit  and  pray  with  their 


152  TESTIMONY    OP 

sick  brethren.  The  ground  of  all  this  is  laid  down 
in  Romans  xii.  8,  where  the  Apostle,  besides  him 
who  exhorteth  and  teacheth,  maketh  mention  of 
another  olficer,  who  ruleth  with  diligence,  and  is 
distinct  from  the  Pastors  and  Teachers,  and  that  is 
the  sum  of  his  work,  to  rule  with  diligence.  Thus 
you  see  the  whole  duty  of  these  Ruling  Elders,  and 
how  they  are  to  assist  the  Pastors  and  Teachers  in 
all  other  acts  of  rule  besides  word  and  doctrine. 
Use  1.  From  hence  observe  the  great  bounty  of 
God  unto  Pastors  and  Teachers,  that  God  hath  not 
left  them  alone  in  the  Church,  as  Martha  com- 
plains to  Christ  that  Mary  had  left  her  alone  to 
serve :  the  ministers  of  the  Church  have  no  such 
cause  to  complain :  for,  as  he  gave  the  Levites  to 
the  Priests,  to  help  them  in  their  service,  so  hath 
he  given  Ruling  Elders  to  such  as  labour  in  the 
word  and  doctrine,  that  they  might  have  assistance 
from  them  in  ruling  the  Church  of  God.  Use  2. 
It  may  serve  to  answer  a  cavil  that  some  have 
against  this  office,  who  say,  that,  if  God  hath  given 
these  officers  to  the  Church,  he  would  then  have 
set  down  the  limits  of  these  officers,  and  not  have 
sent  them  forth  with  illimited  power.  To  which 
it  is  answered,  that  their  power  is  strongly  limited, 
as  a  stewardly  or  ministerial  power  and  office.  It 
is  the  power  of  the  keys,  which  Christ  hath  ex- 
pressed in  his  word,  and  it  consisteth  in  those 
things  that  have  been  spoken  of  God's  house,  to 
open  and  shut  the  doors  of  God's  house,  by  ad- 
mission of  members,  &c.  This  is  such  a  rule  as 
is  no  small  help  to  the  spirits  and  hearts  of  those 
who  labour  in  doctrine;  and  no  small  help  it  is 
also  to  the  whole  Church  of  God  ;  and  when  they 
are  wanting,  many  evils  will  grow,  and  those 
without  the  possibility  of  redress  and  amendment, 


LATER    DIVINES.  153 

much  idleness,  much  confusion,  many  offences. 
Though  other  ministers  have  been  in  the  Church, 
we  may  see  how  much,  in  the  want  of  these  offi- 
cers, the  Churches  have  been  corrupted."* 

The  character  of  the  Rev.  Thomas  Hooker,  one 
of  the  most  learned  and  pious  Fathers  of  New 
England,  and  a  distinguished  advocate  of  Indepen- 
dency, is  too  well  known  to  require  remark.  In 
his  work,  entitled  "  A  Survey  of  Church  Disci- 
pline," &c.,  he  speaks  thus  of  the  office  under 
consideration  :  "  We  begin  with  the  Ruling  Elder's 
place,  for  that  carries  a  kind  of  simplicity  with  it. 
There  be  more  ingredients  required  to  make  up  the 
office  of  Pastor  and  Doctor,  and  therefore  we  shall 
take  leave  to  trade  in  the  first,  quo  simplicius  ac 
prius.  That  there  is  such  an  office  and  officer  ap- 
pointed by  Christ,  as  the  Scriptures  are  plain  to 
him,  whose  spirit  and  apprehension  is  not  pos- 
sessed and  forestalled  with  prejudice.  The  first 
argument  we  have  from  Romans  xii.  7,  which 
gives  in  witness  to  this  truth,  where  all  these  offi- 
cers are  numbered  and  named  expressly.  The 
second  argument  is  taken  from  1  Cor.  xii.  28. 
The  scope  of  the  place,  and  Apostle's  intendment 
is,  to  lay  open  the  several  offices  and  officers  that 
the  Lord  hath  set  in  his  Church,  and  so  many  chief 
members,  out  of  which  the  Church  is  constituted 
as  an  entire  body."  And,  after  making  some 
other  remarks  for  the  right  discovery  of  the  Apos- 
tle's proceeding  and  purpose,  he  adds  :  "  From 
which  premises,  the  dispute  issues  thus.  As 
Apostles,  Prophets,  and  Teachers  are  distinct,  so 


*  Church  Order  Explained,  &c.,  page  16, 19,  22,  to  be 
found  in  the  4th  Vol  of  Goodwin's  Works,  four  vols, 
fol.  London,  1697. 


154  TESTIMONY    OF 

are  Helps  and  Governments  distinct :  for  the  Spirit 
puts  them  in  the  same  ranks,  as  having  a  parity  of 
reason  which  appertains  to  them  all.  But  they 
were  distinct  offices,  and  found  in  persons  as  dis- 
tinct officers,  as  verse  30,  Are  all  Apostles?  Are 
all  Teachers '.'  Therefore,  the  same  is  true  of  Go- 
vernors. A  third  argument  is  taken  from  the  fa- 
mous place,  1  Timothy  v.  17,  vi'hich  is  full  to  our 
purpose  in  hand,  and  intended  by  the  Holy  Spirit 
of  the  Lord,  to  make  evident  the  station  and  office 
of  Ruling  Elders,  unto  the  end  of  the  world."* 

The  praise  of  the  Rev.  John  Cotton,  one  of  the 
most  distinguished  of  the  first  ministers  of  New 
England,  was  in  all  the  Churches,  in  his  time. 
In  a  small  work  entitled  "  Questions  and  Answers 
on  Church  Government,  begun  25th  November, 
1634,"  the  following  passages  occur.  "  Quest. 
What  sorts  of  ministers  or  officers  hath  God  set 
in  his  Church  1  A?2stver.  The  ministers  and  offi- 
cers of  the  Church  are  some  of  them  extraordinary, 
as  Apostles,  Prophets,  Evangelists  ;  some  ordinary, 
as  Bishops  and  Deacons.  Quest.  What  sorts  of 
Bishops  hath  God  ordained  in  his  Church  ?  A?i' 
siver.  There  are  three  sorts  of  them,  according  as 
there  be  three  sorts  of  Elders  in  the  Church,  though 
under  two  heads ;  some  Pastors,  some  Teachers, 
some  Ruling  Elders.  That  is  to  say,  such  Elders 
as  labour  in  the  word  and  doctrine,  and  such  as 
rule  in  the  Church  of  God ;  1  Tim.  i.  13 ;  1  Cor. 
xii.  28  ;'  Rom.  xii.  7,  8 ;  1  Tim.  v.  17.  Quest, 
What  is  the  work  of  a  Ruling  Elder?  Answer. 
Seeing  the  kingdom  of  Christ  is  not  of  this  world, 
but  heavenly  and  spiritual ;  and  the  government  of 
his  kingdom  is  not  lordly,  but  stewardly  and  mi- 

*  Survey,  &c.,  part  ii.  p.  6.  8.  10.  11.  4to.  London,  1648. 


J 


LATER    DIVINES.  155 

nisterial ;  and  to  labour  in  the  administration  of 
exhortation  and  doctrine  is  the  proper  work  of 
Pastor  and  Teacher,  it  remains  to  be  the  office  of 
the  Ruling  Elder  to  assist  the  Pastor  and  Teacher 
m  all  other  acts  of  rule  besides,  as  becomes  good 
stewards  of  the  household  of  God.  And,  therelbre, 
to  put  instances,  as,  Ftrst^  To  open  and  shut  the 
doors  of  God's  house,  by  admission  of  members, 
by  ordination  of  officers,  by  excommunication  of 
notorious  and  obstinate  offenders.  Secondly,  To 
see  that  none  live  in  the  Church  inordinately, 
without  a  calling,  or  idly  in  their  calling.  Thirdly^ 
To  prevent  or  heal  offences.  Fourtldy,  To  pre- 
pare matters  for  the  Church's  consideration,  and  to 
moderate  the  carriage  of  all  things  in  the  Church 
assemblies.  Fifthly,  To  feed  the  flock  of  God 
with  the  word  of  admonition,  and,  as  they  shall  be 
called,  to  visit  and  pray  over  the  sick  brethren."* 
The  venerable  John  Davenport,  it  is  well  known, 
held  a  distinguished  place  among  the  early  lights 
of  the  Massachusetts  and  Connecticut  Churches. 
In  a  treatise  entitled  "  The  Power  of  Congrega- 
tional Churches  asserted  and  vindicated,  &c.,"  al- 
though his  plan  did,  not  require,  or  even  admit, 
that  he  should  treat  expressly  and  at  length  on  the 
officers  of  the  Church ;  yet  he  repeatedly,  and  in 
the  most  unequivocal  manner  alludes  to  the  office 
of  Ruling  Elder,  as  belonging  to  the  Church  by 
divine  appointment ;  as  altogether  distinct  from  the 
office  of  both  Teaching  Elder  and  Deacon  ;  and  as 


*A  Treatise,  1.  Of  Faith.  2.  Twelve  Fundamental 
Articles  of  Christian  Religion.  3.  A  Doctrinal  Conclu- 
sion. 4.  Questions  and  Answers  on  Church  Govern- 
ment,  p.  20,  21. 


156  TESTIMONY    OP 

being  of  indispensable  importance  to  the  edification 
of  the  Church.* 

Nor  are  these  the  sentiments  of  detached  indi- 
viduals merely.  They  were  adopted  and  pub- 
lished, about  the  same  time,  by  public  bodies,  in 
the  most  solemn  manner.  In  a  work  entitled, 
"  Church  Government  and  Church  Covenant  dis- 
cussed, in  an  answer  of  the  Elders  of  the  several 
Churches  of  New  England,  to  two  and  thirty 
questions  sent  over  to  them  by  divers  ministers 
in  England,  to  declare  their  judgment  thereon ;" 
Ruling  Elders  are  spoken  of,  as  of  Divine  in- 
stitution, and  as  actually  existing,  at  the  time, 
in  the  Churches  of  New  England.  The  fif- 
teenth question  is:  "Whether  do  you  give  the 
exercise  of  all  Church  power  of  government,  to 
the  whole  Church,  or  to  the  Presbyters  thereof 
alone  V  To  which  it  is  answered ,  "  We  do  be- 
lieve that  Christ  hath  ordained  that  there  should 
be  a  Presbytery  or  Eldership  ;  1  Tim.  iv.  14  ;  and 
that  in  every  Church,  Titus  i.  5 ;  Acts  xiv.  28  ; 
1  Cor.  xi.  28,  whose  work  is  to  teach  and  rule  the 
Church  by  the  word  and  laws  of  Christ,  1  Tim.  v. 
17,  and  unto  whom,  as  teaching  and  ruling,  all  the 
people  ought  to  be  obedient,  and  submit  them- 
selves; Heb.  xiii.  17.  And,  therefore,  a  govern- 
ment merely  popular,  or  democratical,  (which  di- 
vines and  orthodox  writers  do  so  much  condemn, 
in  Morillius,  and  such  like,)  is  far  from  the  prac- 
tice of  these  Churches,  and,  we  believe,  far  from 
the  mind  of  Christ."  The  twenty-third  ques- 
tion is,  "  What  authority  or  eminency  have  your 
preaching  Elders  above  your  sole  Ruling  Elders; 

*  The  Power  of  Congregational  Churches,  &c.  p.  56. 
81.  94.  115.  12mo.  London,  1672. 


LATER    DIVINES,  157 

or  are  they  both  equal  ?  Answer.  It  is  not  the 
manner  of  Elders  among  us,  whether  Ruling  only, 
or  Ruling  and  Teaching  also,  to  strive  for  authority 
or  pre-eminence  one  above  another.  As  for  the 
people's  duty  toward  their  Elders,  it  is  taught  them 
plainly  in  that  place,  1  Thess.  v.  12,  13,  as  also  in 
that  of  1  Tim.  v.  17  ;  and  this  word  (especially) 
shows  them  that,  as  they  are  to  account  all  their 
Elders  worthy  of  double  honour,  so  in  special 
manner  their  Teaching  or  Preaching  Elders."* 

But  there  is  another  testimony  of  the  same  class, 
of  still  higher  authority.  In  a  volume  entitled, 
"  The  Result  of  three  Synods,  held  by  the  Elders 
and  Messengers  of  the  Churches  of  Massachusetts 
Province,  New  England,"  there  is  abundant  evi- 
dence  to  the  same  effect.  These  Synods  met  in 
1648,  1662,  and  1679  :  Each  of  them  was  called 
by  the  General  Court,  or  Legislature  of  the  Pro- 
vince, and  the  results  published  by  the  court,  with 
their  sanction. 

The  Synod  of  1648,  consisting  of  the  divines  of 
Massachusetts  and  Connecticut,  and  which  drew 
up  what  is  commonly  known  as  the  Cambridge 
Platform,  distinctly  recognized  the  office  under 
consideration  as  of  Divine  appointment.  It  speaks 
as  follows,  (Chapter  vii.)  The  Ruling  Elder's 
office  is  distinct  from  the  office  of  Pastor  and 
Teacher.  Ruling  Elders  are  not  so  called  to  ex- 
clude the  Pastors  and  Teachers  from  ruling;  be- 
cause ruling  and  government  is  common  to  these 
with  the  other :  whereas  attending  to  teach  and 
preach  the  word,  is  peculiar  unto  the  former  ;  Ro- 
mans xii.  7,  8,  9;  1  Timothy  v.  17;  1  Corin- 
thians xii.  27  ;  Hebrews  xiii.  17." 

*  The  Power  of  Congregational  Churches,  &c.  p.  47, 
48.76 

14 


158  TESTIMONY    OP 

The  Synod  of  1679  gave  its  sanction,  most  un- 
equivocally to  the  same  doctrine ;  not  only  by 
unanimously  renewing  their  approbation  of  the 
Platform  of  1648,  but  also  by  new  acts  of  the  most 
decisive  character.  Two  questions  proposed  to 
the  Synod  of  1679  were.  First,  "  What  are  the 
evils  that  have  provoked  the  Lord  to  bring  his 
judgments  on  New  England  ?  Secondly,  What  is 
to  be  done,  that  so  many  evils  may  be  removed  ? 
in  their  answer  to  the  second  question,  the  Synod 
say,  "  It  is  requisite  that  the  utmost  endeavours 
should  be  used,  in  order  to  a  full  supply  of  officers 
in  the  Church,  according  to  Christ's  institution. 
The  defect  of  these  Churches,  on  this  account,  is 
very  lamentable ;  there  being,  in  most  of  the 
Churches,  only  one  Teaching  officer  for  the  bur- 
dens of  the  whole  congregation  to  lie  upon.  The 
Lord  Christ  would  not  have  instituted  Pastors, 
Teachers,  and  Ruling  Elders,  (nor  the  Apostles 
ordained  Elders  in  every  Church,)  if  He  had  not 
^een  that  there  was  need  of  them  for  the  good  of 
nis  people.  And,  therefore,  for  men  to  think  they 
,an  do  well  enough  without  them,  is  both  to  break 
lie  second  Commandment,  and  to  reflect  upon  the 
i'lsdom  of  Christ,  as  if  he  did  appoint  unnecessary 
:)fRces  in  his  Church."*     It  may  not  be  improper 

0  add,  that  this  Synod  assembled  in  consequence 
jf  the  "  General  Court  of  the  Colony  having  called 
ipon  all  the  Churches  therein  to  send  their  Elders 
and  Messengers,  that  they  might  meet  in  form  of 

1  Synod,  in  order  to  a  most  serious  inquiry  into 
the  questions  propounded  to  them  ;  and  that  the 
liesult,  when  proposed,  was  read  once  and  again, 
aach  paragraph  being  duly  and  distinctly  weighed 

♦  Result  of  Three  Synods,  &c.,  p.  109. 


LATER    DIVINES.  159 

in  '  the  balance  of  the  sanctuary,'  and  then,  upon 
mature  deliberation,  the  whole  unanimously  voted, 
as  to  the  substance  and  scope  thereof."* 

It  is  well  known  that  in  the  Westminster  As- 
sembly of  divines  there  was  a  small  number  of 
learned  and  zealous  Independents,  who  opposed 
some  of  the  most  prominent  features  in  the  Pres- 
byterian form  of  government  with  much  ardour 
and  pertinacity,  and  who  protracted  the  debates 
respecting  them  for  many  weeks.  But  it  is  equally 
well  known,  that  all  the  most  ableof  those  divines 
were  warm  advocates  of  the  office  of  Ruling  Elder, 
not  only  as  a  useful  office,  but  as  of  Divine  institu- 
tion. The  recorded  opinion  of  one  of  them,  the 
Rev.  Dr.  Goodwin,  has  been  already  stated.  No 
less  pointed  in  maintaining  the  same  opinion,  were 
Messrs.  Bridge,  Burroughs,  and  Nye,  forming  with 
Dr.  Goodwin,  a  majority  of  the  whole  number. 
And,  accordingly,  in  their  "  Reasons  against  the 
Third  Proposition  concerning  Presbyterial  govern- 
ment," they  admit,  that  "  the  Scripture  says  much 
of  two  sorts  of  Elders,  Teaching  and  Ruling;  and 
in  some  places  so  plain,  as  if  of  purpose  to  distin- 
guish them ;  and,  further,  that  the  whole  Reform- 
ed Churches  had  these  different  Elders. "f 

The  following  very  explicit  extract  from  the 
well  known  work  of  the  learned  Herbert  Thorn- 
dike,  (a  divine  of  the  Church  of  England,)  on 
"  Religious  Assemblies,"  chapter  iv.  p.  117,  will 
show  his  opinion  on  the  subject  before  us.  Speak- 
ing of  the  language  of  the  Apostle,  in  1  Cor.  xii. 
2S,  he  says  :  "  There  is  no  reason  to  doubt  that  the 
men  whom  the  Apostle  here  calleth  doctors,  are 
those  of  the  Presbyters  which  had  the  abilities  of 

*  Preface,  p.  5,  6.  f  Reasons,  &c.  p.  3,  40. 


160  TESTIMONY    OF 

preaching  and  teaching  the  people  at  their  as- 
semblies ;  that  those  of  the  Presbyters  that  preach- 
ed not,  are  here  called  by  the  Apostle  govern- 
ments." 

The  following  remarks  of  the  Rev.  Cotton 
Mather,  well  known  as  an  eminent  Congrega- 
tionalist  of  Massachusetts,  and  author  of  the  Mag- 
nalia  Christi  Americana,  have  too  much  point,  and 
convey  too  much  instruction,  to  be  omitted  in  this 
list  of  testimonies.  "  There  are  some  who  cannot 
see  any  such  officer  as  what  we  call  a  Ruling 
Elder,  directed  and  appointed  in  the  word  of  God  ; 
and  partly  through  a  prejudice  against  the  office  ; 
and  partly,  indeed  chiefly,  through  a  penury  of 
men  well  qualified  for  the  discharge  of  it,  as  it  has 
been  heretofore  understood  and  applied,  our 
Churches  are  now  generally  destitute  of  such  helps 
in  government.  But  unless  a  Church  have  divers 
Elders,  the  Church  government  must  needs  be- 
come either  prelatic  or  popular.  And  that  a 
Church's  needing  but  one  Elder,  is  an  opinion, 
contrary  not  only  to  the  sense  of  the  faithful  in  all 
ages,  but  also  to  the  law  of  the  Scriptures,  where 
there  can  be  nothing  plainer  than  Elders  who  rule 
well,  and  are  worthy  of  double  honour,  though 
they  do  not  labour  in  the  word  and  doctrine ; 
whereas,  if  there  were  any  teaching  Elders,  who 
do  not  labour  in  the  word  and  doctrine,  they  would 
be  so  far  from  worthy  of  double  honour,  that  they 
would  not  be  worthy  of  any  honour  at  all.  To- 
wards the  adjusting  of  the  difference  which  has 
thus  been  in  the  judgments  of  judicious  men,  some 
essays  have  been  made,  and  one  particularly  in 
such  terms  as  these.  Let  it  be  first  recognised, 
ihat  all  the  other  Church  officers  are  the  assistants 
of  the  Pastor,  who  was  himself  intrusted  with  the 


LATER    DIVINES.  161 

whole  care  of  all,  until  the  further  pity  and  kind- 
ness of  our  Lord  Jesus  Christ,  joined  other  officers 
unto  him  for  his  assistance  in  it.  I  suppose  none 
will  be  so  absurd  as  to  deny  this  at  least,  that  all 
the  Church  officers  are  to  take  the  advice  of  the 
Pastor  with  them.  Upon  which  I  subjoin,  that  a 
man  may  be  a  distinct  otiicer  from  his  Pastor,  and 
yet  not  have  a  distinct  office  from  him.  The 
Pastor  may  be  the  Ruling  Elder,  and  yet  he  may 
have  Elders  to  assist  him  in  ruling,  and  in  the 
actual  discharge  of  some  things  which  they  are 
able  and  proper  to  be  servicable  to  him  in.  This 
consideration  being  laid,  I  will  persuade  myself, 
every  Pastor  among  us  will  allow  me,  that  there 
is  much  work  to  be  done  for  God  in  preparing  of 
what  belongs  to  the  admission  and  exclusion  of 
Church  members  ;  in  carefully  inspecting  the  way 
and  walk  of  them  all,  and  the  first  appearance  of 
evil  with  them  ;  in  preventing  the  very  beginnings 
of  ill  blood  among  them,  and  instructing  of  all  from 
house  to  house,  more  privately,  and  warning  of  all 
persons  unto  the  things  more  peculiarly  incumbent 
on  them  ;  in  visiting  all  the  afflicted,  and  inform- 
ing of,  and  consulting  with  the  ministers,  for  the 
welfare  of  the  whole  flock.  And  they  must  allow 
me,  that  this  work  is  too  heavy  for  any  one  man ; 
and  that  more  than  one  man,  yea,  all  our  Church<3s, 
do  suffer  beyond  measure,  because  no  more  of  this 
work  is  thoroughly  perlbrmed.  Moreover,  they 
will  acknowledge  to  me,  that  it  is  an  usual  thing 
with  a  prudent  and  faithful  Pastor  himself,  to 
single  out  some  of  the  more  grave,  solid,  aged 
brethren  in  his  congregation,  to  assist  him  in  many 
parts  of  this  work,  on  many  occasions  in  a  year  ; 
nor  will  such  a  Pastor,  ordinarily,  do  any  impor- 
tant thing  in  his  government,  without  having  first 
14* 


162  TESTIMONY    OP 

heard  the  counsels  of  such  brethren.  In  short, 
there  are  few  discreet  Pastors,  but  what  make 
many  occasional  Ruling  Elders  every  year.  I 
say,  then,  suppose  the  Church,  by  a  vote,  recom- 
mend some  such  brethren,  the  fittest  they  have, 
and  always  more  than  one,  unto  the  stated  assist- 
ance of  their  Pastor,  in  the  Church  rule,  wherein 
they  may  be  helps  unto  him.  I  do  not  propose 
that  they  should  be  biennial,  or  triennial  only, 
though  I  know  very  famous  Churches  throughout 
Europe  have  them  so.  Yea,  and  what  if  they 
should  by  solemn  fasting  and  prayer  be  commend- 
ed unto  the  benediction  of  God  in  what  service 
they  have  to  do  ?  What  objection  can  be  made 
against  the  lawfulness  1  I  think  none  can  be 
made  against  the  usefulness  of  such  a  thing. 
Truly,  for  my  part — if  the  fifth  chapter  of  the  first 
Epistle  to  Timothy  would  not  bear  me  out,  when 
conscience,  both  of  my  duty  and  my  weakness 
made  me  desire  such  assistance,  I  would  see 
whether  the  first  chapter  of  Deuteronomy  would 
not."* 

After  these  strong  attestations  in  favour  of  the 
office  of  Ruling  Elder  from  the  most  pious  and 
learned  of  the  early  Independents,  or  Congrega- 
tionalists,  of  New  England — it  will  naturally  occur 
to  every  reader,  as  an  interesting  question,  how  it 
came  to  pass,  that  Churches  which  once  unani- 
mously held  such  opinions,  laid  so  much  stress  on 
them,  and  practised  accordingly,  for  about  three- 
fourths  of  a  century,  should  have,  long  since,  as 
unanimously,  discontinued  the  office  ?  The  first 
company  of  emigrants,  in  1620,  brought  a  Ruling 

*  Magnalia,  &c.  Book  v.  Part  ii.  p.  206,  207,  octavo 
edition,  1820 


LATER    DIVINES.  163 

Elder  with  them ;  and  the  office  was  universally 
retained  for  many  years  afterwards.  Yet,  in  1702, 
when  Dr.  Cotton  Mather  published  the  first  edition 
of  his  Magnalia,  it  had  been,  as  would  seem,  from 
the  quotation  just  made,  in  a  great  measure,  laid 
aside;  and  before  the  middle  of  the  eighteenth  cen- 
tury, it  had  entirely  disappeared  from  the  Churches 
of  New  England.  A  well  informed  and  discerning 
friend  has  suggested,  that  the  chief  reason  of  this 
remarkable  fact,  is  probably  to  be  traced  to  another 
fact  alluded  to  in  the  following  extract.  In  a  small 
volume,  printed  in  Boston,  in  1700,  and  entitled, 
"  The  Order  of  the  gospel,  professed  and  practised 
by  the  Churches  of  Christ  in  New  England,  &c.;" 
by  Increase  Mather,  President  of  Harvard  College, 
and  Teacher  of  a  Church  in  Boston  : — In  this 
work,  one  of  the  questions  discussed  is  : — "  Whe- 
ther or  not  our  Brethren,  and  not  the  Elders  of  the 
Churches  only,  are  to  judge  concerning  the  quali- 
fications and  fitness  of  those  who  are  admitted  into 
their  communion  ?"  In  answering  it,  he  says  :• — 
"  If  only  Elders  have  power  to  judge  who  are  fit 
to  come  to  the  sacrament,  or  to  join  to  the 
Churches ;  then,  in  case  there  is  but  one  Elder  in 
a  Church,  (as  there  are  very  few  Churches  in 
New  England  that  have  more  Elders  than  one,) 
the  sole  power  will  reside  in  that  one  man's 
hands."*  On  this  passage,  the  friend  above  re- 
ferred to  remarks,  "  I  am  inclined  to  think  that 
he  here  means  Ruling  Elders;  for,  1.  Several 
Churches  (whether  in  consequence  of  the  recom- 
mendation of  the  Synod  of  1679,  I  do  not  know) 
had  then  two  ministers.  2.  This  question  and 
answer  of  Dr.  I.  Mather's  is  annexed  to  a  reprint 

♦  Order  of  the  Gospel,  &c.,  p.  25. 


164  TESTIMONY    OP 

in  Boston  (now  lying  before  me)  of  "  A  Vindica- 
tion of  the  Divine  authority  of  Ruling  Elders  in  the 
Church  of  Christ,  asserted  by  the  ministers  and 
Elders  met  together  in  a  Provincial  Assembly, 
Nov.  2d,  1649,  and  printed  in  London,  1650." 
But  whether  this  was  his  meaning  or  not,  it  is 
abundantly  evident  from  various  other  sources, 
that  the  Churches  of  New  England,  while  they  re- 
tained the  office  of  Ruling  Elder,  had  but  one  such 
Elder  at  a  time,  and  his  business  was  especially 
to  attend  to  discipline.  The  office  was,  of  course, 
an  unwelcome  one  ;  and  it  became  more  and  more 
difficult  to  find  men  willing  to  assume  it." 

It  appears,  then,  that  our  excellent  brethren,  the 
Puritan  Independents,  while  they  zealously  main- 
tained the  Divine  warrant,  and  the  great  impor- 
tance of  the  Ruling  Elder's  office,  misapprehended 
its  real  nature,  and  placed  it  under  an  aspect  be- 
fore the  Churches  evidently  adapted  to  discredit 
and  destroy  it.  Instead  of  appointing  a  plurality 
of  those  Ruling  Elders,  they  seldom  or  never  had 
more  than  one  in  each  Church ;  and  instead  of 
uniting  the  Pastor  with  him,  and  forming  a  regular 
judicial  bench  for  regulating  the  affiiirs  of  the 
Church,  they  seemed  to  have  placed  each  in  a 
sphere  entirely  separate,  and  independent  of  each 
other ;  nay,  to  have  made  the  offices  of  Teacher 
and  Ruler,  wear  an  appearance  of  being  rivals  for 
influence  and  power.  Certain  it  is,  that  the  views 
entertained  by  each,  of  his  proper  department  of 
duty,  often,  in  fact,  brought  them  into  collision, 
and  made  the  situation  of  the  Ruler  both  uncom- 
fortable and  useless.  Can  it  be  matter  of  sur- 
prise, that,  in  these  circumstances,  the  office  of 
RuUng  Elder  in  the  Congregational  Churches  of 
New  England,  gained  but  little  favour  with  the 


LATER    DIVINES.  165 

body  of  the  people ;  that  it  came  to  be  considered 
as,  at  once,  odious  and  useless ;  would  be  under- 
taken by  few  ;  and,  at  length,  fell  into  entire 
disuse  ? 

The  testimony  of  the  Rev.  Dr.  John  Edwards, 
an  eminently  pious  and  learned  divine  of  the 
Church  of  England,  who  flourished  during  the 
latter  half  of  the  seventeenth  century,  is  equally 
decisive  in  favour  of  this  office.  His  language  is 
as  follows  : — 

"  This  office  of  a  Ruling  Elder  is  according  to 
the  practice  of  the  Church  of  God  among  the 
Jews,  his  own  people.  It  is  certain  that  there  was 
this  kind  of  Elders  under  that  economy.  There 
were  two  sorts  of  Elders  among  the  Jews,  the 
Ruling  ones,  who  governed  in  their  Assemblies 
and  Synagogues,  and  the  Teaching  ones,  who 
read  and  expounded  the  Scriptures.  Accordingly, 
Dr.  Lightfoot,  in  his  Harmony  of  the  New  Tes- 
tament, inclines  to  interpret  1  Timothy  v.  17,  of 
the  Elders  in  the  Christian  congregations,  who  an- 
swer to  the  lay-Elders  in  the  Jewish  Synagogue. 
For  this  learned  writer,  who  was  well  versed  in 
the  Jewish  customs  and  practices,  tells  us,  that  in 
every  Synagogue  among  the  Jews,  there  were 
Elders  that  ruled  chiefly  in  the  affairs  of  the 
Synagogue,  and  other  Elders,  that  laboured  in  the 
word  and  doctrine."  "  And  so  it  was  in  the 
Christian  Church  ;  there  was  a  mixture  of  Clergy 
and  Laity  in  their  consults  about  Church  matters, 
as  we  see  frequently  in  the  Acts  of  the  Apostles. 
The  Christian  Church  retained  this  usage,  for 
which  they  quote  St.  Augustine's  137th  Epistle, 
where  he  mentions  the  Cleriry  and  the  Elders,  and 
the  people.  So  in  his  third  book  against  Cresco- 
nius,  he  mentions  Deacons  and  Seniors,  that  is 


166  TESTIMONY    OP 

lay-Elders,  for  he  distinguishes  them  from  other 
Presbyters.  One  of  his  Epistles  to  his  Church  in 
Hippo,  is  thus  superscribed,  '  To  the  Clergy  and 
the  Elders.'  See  chapter  56th,  in  the  fore-named 
book  against  Cresconius,  wPiere  he  mentions  Pere- 
grinus,  the  Presbyter,  and  the  Elders  (Seniores.)* 
And  nothing  can  be  plainer  than  that  of  St,  Am- 
brose— '  Both  the  Synagogue  and  afterwards  the 
Church,  had  their  Elders,  without  whose  counsel 
nothing  was  done  in  the  Church,  &c.'  Further,  we 
read  of  these  Seniors  in  the  writings  of  Oplatus, 
p.  41,  and  in  the  Epistles  annexed  to  him,  which 
the  reader  may  consult.  Thus  it  appears  that 
this  was  an  ancient  office  in  the  Church,  and  7iot 
invented  by  Calvin^  as  some  have  thought  and 
writ."  t 

"  And  then  as  to  the  reason  of  the  thing,  there 
should  be  no  ground  of  quarrelling  with  this  office 
in  the  Church,  seeing  it  is  useful.  It  was  insti- 
tuted for  the  ease  of  the  preaching  Elders,  that 
they  might  not  be  overburdened  with  business,  and 


*  It  will  not  escape  the  notice  of  the  discerning 
reader,  that  these  testimonies  from  Augustine,  Am- 
brose, and  Optatus,  which  some  have  ventured,  very 
unceremoniously,  to  treat  with  contempt,  when  brought 
forward  on  this  subject,  are  regarded  by  this  very 
learned  Episcopalian,  as  evidence  of  the  most  conclu- 
sive character. 

j-  The  old  and  hackneyed  allegation,  which  has  been 
the  theme  of  high-toned  Episcopalians  and  Independ- 
ents, for  more  than  two  hundred  years,  that  Calvin  in- 
vented and  first  introduced  Ruling  Elders,  it  will  be 
observed,  is  confidently  rejected  by  this  truly  learned 
Episcopal  divine,  who,  from  his  ecclesiastical  con- 
nexion, cannot  be  supposed  to  have  had  any  other  in- 
ducement to  adopt  the  opinion  which  he  has  expressed, 
than  his  love  of  truth. 


LATER    DIVINES.  167 

that  they  might  more  conveniently  apply  them- 
selves to  that  employment  which  is  purely  eccle- 
siastical and  spiritual.  Truly  if  there  was  no 
such  office  mentioned  in  the  Scripture,  we  might 
reasonably  wish  for  such  a  one,  it  being  so  useful 
and  serviceable  to  the  great  purposes  of  religion. 
What  can  be  more  desirable  than  that  there  should 
be  one  or  more  appointed  to  observe  the  conver- 
sation of  the  flock,  in  order  to  the  exercising  of 
discipline?  The  Pastor  himself  cannot  be  sup- 
posed to  have  an  eye  on  every  one  of  his  charge ; 
and,  therefore,  it  is  fitting,  that  out  of  those  who 
are  fellow-members,  and  daily  converse  with  one 
another,  and,  therefore,  are  capable  of  acquaint- 
ing themselves  with  their  manners  and  behaviour, 
there  should  be  chosen  these  Elders  I  am  speak- 
ing of,  to  inspect  the  carriage  and  deportment  of 
the  flock."  * 

The  judgment  of  the  Rev.  Dr.  Jerome  Kro- 
mayer,  a  very  learned  Lutheran  divine,  and  Pro- 
fessor of  Divinity  in  the  University  of  Leipsic, 
who  lived  in  the  seventeenth  century,  is  very  de- 
cisive in  favour  of  the  apostolical  institution  of 
Ruling  Elders.  "  Of  Presbyters,  or  Elders,"  says 
he,  "  there  were  formerly  two  kinds,  those  who 
taught,  and  those  who  exercised  the  office  of 
rulers  in  the  Church.  This  is  taught  in  1  Timo- 
thy v.  17  ;  '  Let  the  Elders  that  rule  well  be  ac- 
counted worthy  of  double  honour,  especially  they 
who  labour  in  the  word  and  doctrine.'  The  latter 
were  the  same  as  our  Ministers  ;  the  former,  were 
like  the  members  of  our  Consistories."  f 

*  Theoloeia  Reformata,  Vol.  i.  Ninth  Article  of  the 
Creed,  p.  526.  528. 

f  Historia  Ecclesiastica,  auctore  Hieronymo  Kro- 
mayero,  D.  D.  S.  S.  T.  D.  in  Acad.  Leips.  4to.  p.  59. 


168  TESTIMONY    OF 

A  similar  testimony  may  be  adduced  from  Fre- 
derick Baldwin,  another  distinguished  Lutheran 
divine  and  Professor,  of  the  same  century,  who 
is  no  less  decisive  in  favour  of  the  class  of  offices 
under  consideration.* 

The  celebrated  John  Casper  Suicer,  an  emi- 
nently learned  German  divine  and  Professor,  in 
his  Thesaurus  Ecdesiasticus^  after  speaking 
particularly  of  Teaching  Presbyters  or  Elders, 
in  the  first  place,  proceeds  to  speak  of  another 
class  of  Elders,  who,  (he  says,)  "  chosen  from 
among  the  people,  (or  laity,)  are  united  with  the 
Pastors,  or  Ministers  of  the  Word,  that  they  may 
be  guardians  of  the  discipline  of  the  Church. 
To  these  the  Apostle  Paul  refers  in  1  Timothy 
V.  17,  where,  by  the  Elders  who  labour  in  the 
word  and  doctrine,  he  evidently  understands  that 
class  of  Elders  of  which  we  have  spoken  in  the 
preceding  section :  and  by  those  who  rule  well 
he  plainly  refers  to  the  class  of  which  we  now 
speak.  For  if  he  had  intended  to  speak  of  only 
one  class,  why  did  he  add,  especially  those  who 
labour  in  the  word  and  doctrine?  This  class 
are  also  designated  by  the  term  TrpoKTranevovs,  in 
Romans  xii.  8,  and  by  the  term  KvpepvnTeis,  in 
1  Cormthians  xii.  29."| 

The  very  explicit  testimony  of  Dr.  Whitby, 
of  the  Church  of  England,  was  produced  in  a 
preceding  chapter,  when  we  were  discussing  the 
Scriptural  evidence  in  favour  of  the  office  under 
consideration.  It  need  not,  therefore,  here  be 
repeated,  excepting  simply  to  remind  the  reader 
of  its  decisive  character.     The  concessions  also 

*  Fred.  Balduini  Tnstitut.  Ministrorum  Verbi.  Cap.  10 
•j-  Suiceri  Thesaurus  Ecclesiasticus,  Art.  npea^vrtpos. 


LATER    DIVINES.  169 

of  Bishop  Fell,  the  Rev.  Mr.  Marshall,  and  the 
celebrated  Mr.  Dodvvell,  of  the  same  Church, 
will  also,  in  this  connexion,  be  borne  in  mind. 
They  may  be  found  in  the  fourth  chapter,  in 
connexion  with  the  testimony  from  the  Fathers. 

The  pious  and  excellent  Dr.  Watts,  though 
not  a  Presbyterian,  must  be  considered  as  in- 
directly doing  homage  to  this  part  of  the  Pres- 
byterian system,  when  he  says,  (in  his  Treatise 
on  the  Foundation  of  the  Christian  Church, 
p.  125,)  "  If  it  happens  that  there  is  but  one 
Minister  or  Presbyter  in  a  Church,  or  if  the 
ministers  are  young  men  of  small  experience 
in  the  world,  it  is  useful  and  proper  that  some 
of  the  eldest,  gravest,  and  wisest  members  be 
deputed,  by  the  Church,  to  join  with  and  assist 
the  ministers  in  the  care  and  management  of 
that  affair,  (the  admission  and  exclusion  of 
members.") 

The  Rev.  Dr.  Doddridge,  universally  known 
as  an  eminently  learned  and  pious  divine  of 
England,  of  the  Independent  denomination,  in 
reference  to  the  office  in  question  speaks  thus : 
"It  seems  to  be  solidly  argued,  from  1  Timothy 
v.  17,  that  there  were,  in  the  primitive  Church, 
some  Elders,  who  did  not  use  to  preach.  No- 
thing very  express  is  said  concerning  them : 
only  it  seems  to  be  intimated,  James  v.  14,  that 
they  prayed  with  the  sick.  It  may  be  very 
expedient,  even  on  the  principles  of  human  pru- 
dence, to  appoint  some  of  the  more  grave  and 
honourable  members  of  the  society  to  join  with 
the  Pastor  in  the  oversight  of  it,  who  may  con- 
stitute a  kind  of  council  with  him,  to  deliberate  on 
affairs  in  which  the  society  is  concerned,  and 
prepare  them  for  being  brought  before  the  Church 
15 


170  TESTIMONY    OP 

for  its  decision,  to  pray  with  the  sick,  to  reconcile 
differences,  &:c."* 

The  same  distinguished  writer,  in  his  Com- 
mentary on  1  Timothy  v.  17,  has  the  following 
remark :  "  Especially  they  who  labour,  &c. 
This  seems  to  intimate  that  there  were  some 
who,  though  they  presided  in  the  Church,  were 
not  employed  in  preaching.  Limborch,  indeed, 
is  of  opinion  that  Koirio>vT£i  signifies  those  who  did 
even  fatigue  themselves  with  their  extraordinary 
labours,  which  some  might  not  do,  who  yet,  in 
the  general,  presided  well,  supposing  preaching 
to  be  a  part  of  their  work.  But  it  seems  to  me 
much  more  natural  to  follow  the  former  inter- 
pretation." 

The  celebrated  Professor  Neander,  of  Berlin, 
was  mentioned  in  a  preceding  chapter,  as  pro- 
bably, the  most  profoundly  learned  Christian 
antiquarian  now  living.  In  addition  to  the 
quotation  from  him  presented  in  that  chapter, 
the  following,  from  the  same  work,  is  worthy  of 
notice. 

*'  That  the  name  emaKo^roi,  was  of  the  same 
signification  with  -rptaiivrtpoi,  is  manifest  from  those 
places  in  the  New  Testament  where  these  words 
are  exchanged  the  one  for  the  other ;  Acts  xx. 
17.  28 ;  Tit.  i.  5.  7  ;  and  from  those  passages 
where,  after  the  office  of  Bishop  that  of  Deacon 
is  mentioned ;  so  that  no  other  office  can  be 
imagined  between  them.  If  the  name  ciziaKOTrog  had 
been  used  to  distinguish  any  of  these  Elders 
from  the  rest,  as  a  ruler  in  the  Church  Senate,  a 

*  Lectures  on  Divinity,  Proposition  150,  Scholium 
5th. 


LATER    DIVINES.  171 

prirnus  inter  pares,  this  use  of  it  interchangeably 
with  npcGpvTcpoi  would  not  have  obtained." 

"  These  Presbyters,  or  Bishops,  had  the  over- 
sight of  the  whole  Church,  in  all  its  general 
concerns ;  but  the  ofBce  of  teaching  was  not 
appropriated  exclusively  to  them ;  for,  as  we 
have  above  remarked,  all  Christians  had  a  right 
to  speak  in  their  meetings  for  the  edification  of 
the  members.  It  does  not  follow  from  this, 
however,  that  all  the  Church  members  were 
capable  of  giving  instruction  :  and  it  is  important 
to  distinguish  a  faculty  for  instruction  which  was 
under  the  command  of  an  individual,  from  the 
miraculous  and  sudden  impulses  of  inspiration, 
as  in  prophecy,  and  the  gift  of  tongues ;  and 
which  might  be  bestowed  upon  those  not  re- 
markably favoured  by  natural  gifts.  The  care 
of  the  Churches,  the  preservation  and  extension 
of  pure  evangelical  truth,  and  the  defence  of  it 
against  the  various  forms  of  error,  which  early 
appeared,  could  not  be  left  entirely  to  depend 
upon  these  extraordinary  and  often  transient 
impulses.  The  weakness  of  human  nature  to 
which  was  committed  the  treasure  of  the  gospel, 
as  in  "earthen  vessels,"  seemed  to  render  it 
necessary  that  there  should  be,  in  every  Church, 
some  possessed  of  the  natural  endowments  neces- 
sary to  instruct  their  brethren  in  the  truth,  to 
warn  and  exhort  them  against  error,  and  lead 
them  forward  in  the  way  of  life.  Such  endow- 
ments presuppose  a  previous  course  of  instruction, 
clearness  and  acuteness  of  thought,  and  a  power 
to  communicate  their  ideas ;  and  when  these 
were  present,  and  the  Spirit  of  God  was  im- 
parted to  animate  and  sanctify,  the  man  became 
possessed  of  the  "  xap'^^a  f^t^aaKaXtaj."     Those  pos- 


172  TESTIMONY    OF 

sessed  of  this  xap^Jiia,  were,  on  this  account, 
calculated  for  all  the  purposes  above  alluded  to, 
without  excluding  the  remainder  from  exercising 
the  gift  imparted  to  them,  of  whatever  kind  it 
might  be.  On  this  account,  the  xapicri^a  StSacKaXtas, 
and  the  situation  of  teachers,  (SiSaaKoXoi,)  who 
were  distinguished  by  this  gift,  was  represented 
as  something  entirely  distinct  and  peculiar. 
(1  Cor.  xii.  28.  xiv.  6;  Ephes.  iv.  11.)  All 
members  of  a  Church  could,  at  times,  speak 
before  their  brethren,  either  to  call  upon  God, 
or  to  praise  him,  when  so  inclined  ;  but  only 
a  few  were  6i6aaKa\oi,  in  the  full  sense  of  that 
term." 

"  It  is  very  clear  too,  that  this  talent  for  teach- 
ing, was  different  from  that  of  governing,  (i.  e. 
xapKTiid  Kvpcpvncewg,)  which  was  especially  necessary 
for  him  who  took  his  seat  in  the  Council  of  the 
Church,  that  is  for  a  npcaSvrepoi  or  emaKOTroi,  One 
might  possess  the  knowledge  of  external  matters, 
the  tact,  the  Christian  prudence  necessary  for  this 
duty,  without  the  mental  qualities  so  peculiarly  de- 
sirable in  a  teacher.  In  the  first  apostolic  Church, 
from  which  every  thing  like  mere  arbitrary  ar- 
rangements concerning  rank  was  very  distant, 
and  all  offices  were  looked  upon  only  as  they  pro- 
mised the  attainment  of  the  great  end  of  the  Chris- 
tian faith,  the  offices  of  teacher  and  ruler,  oiSaaKaXog 
and  ^oiiinv  were  separated.  For  this  distinction, 
see  Romans  xii.  7,  8.  In  noticing  this  well  de- 
fined distinction,  we  may  be  led  to  the  opinion, 
that  originally,  those  called,  by  way  of  preference, 
teachers,  did  not  belong  to  the  class  of  rulers,  or 
overseers.  Also,  it  is  not  clearly  proved  that  they 
did  always  belong  to  the  class  ol" -^pr^rSvrepoi.  Only 
this  is  certain,  that  it  was  considered  as  desirable 


LATER    DIVINES.  173 

that,  among  the  rulerg  thore  should  be  those  capa- 
ble of  teaching  also.  When  it  is  enjoined  ujxm 
the  Presbyters  in  general,  as  in  the  farewell  of 
Paul  to  the  Church  of  Ephesus,  (Acts  xx.)  to 
watch  over  the  Church  and  preserve  its  doctrine 
pure,  it  does  not  necessarily  follow  that  the  duty 
of  teaching,  in  its  strict  sense,  was  insisted  on ; 
but  rather  a  general  superintendence  of  the  affairs 
of  that  body.  But  when,  in  the  Epistle  to  Titus, 
it  is  demanded  in  an  ettickottos  that  he  not  only 
*'  hold  fast  the  form  of  sound  words"  in  his  pri- 
vate capacity,  but  that  he  should  be  able  to 
strengthen  others  therein ;  to  overcome  opposers, 
and  "  convince  gainsayers,"  it  seems  to  be  implied 
that  he  should  possess  the  "  gift  of  teaching." 
This  must  have  been,  in  many  situations  of  the 
Churches,  exposed  as  they  were  to  errors  of  every 
kind,  highly  desirable.  And  on  this  account,  in 
1  Tim.  v.  17,  those  among  the  npsaSvrepoi^  who 
united  the  gift  of  teaching  (^StSaaKaha)  with  that 
of  governing,  (^Kvpeputjais)  were  to  be  especially 
honoured.  This  distinction  of  the  two  gifts  shows 
that  they  were  not  constantly  or  necessarily 
united."* 

The  same  writer  says ; — "  We  find  another 
office  in  the  apostolic  times — that  of  Deacons. 
The  duties  of  this  office  were  from  the  first  only 
external,  (Acts  vi.,)  as  it  seems  to  have  taken  its 
rise  for  the  sole  purpose  of  attending  to  the  distri- 
bution of  alms.     The  care  of  the  poor,  however, 

*  It  is  worthy  of  notice  that  this  profoiina  ecclesiastical 
historian  in  another  place,  quotes  Hilary  (Ambrose)  as 
speaking  of  the  Ruling  Elders,  in  the  Synagogue,  and  in 
the  Church,  and  interprets  him  as  plainly  teaching  the  dis- 
tinction here  made  between  teaching  and  ruling  Elders, 
substantially  as  we  have  done  in  a  preceding  chapter. 
15* 


174  TESTIMONY    OF    LATER    DIVINES. 

and  of  the  sick,  and  many,  other  external  duties 
were,  in  process  of  time,  imposed  upon  those  ia 
this  station.  Besides  the  Deacons,  there  were  also 
Deaconesses  appointed,  who  could  have  free  access 
to  the  female  part  of  the  Church,  which  was,  on 
account  of  the  peculiar  manners  of  the  East,  denied, 
to  a  great  extent,  to  men.  Here  the  female  had 
an  opportunity  of  exercising  her  powers  for  the  ex- 
tension of  the  true  faith,  without  overstepping  the 
bounds  of  modesty  and  propriety,  and  in  a  field 
otherwise  inaccessible.  It  was  their  duty,  too,  as 
experienced  Christian  mothers,  to  give  advice  and 
support  to  the  younger  women,  as  seems  to  have 
been  the  case  from  Tertullian,  De  Virgi?t.  Veland, 
c.  9."* 

Only  one  authority  more  shall  be  adduced  on 
this  subject,  and  that  shall  be  from  the  pen  of  our 
venerable  and  eloquent  countryman,  the  Rev.  Dr. 
Dwight,  whose  character  for  learning,  talents,  and 
piety,  needs  no  attestation  from  the  writer  of  this 
Essay.  Though  himself  a  Congregationalist,  and 
without  any  other  inducement  to  declare  in  favour 
of  Ruling  Elders,  than  that  which  the  force  of 
truth  presented,  he  expresses  himself  concerning 
their  office  in  the  following  unequivocal  terms  : — 
"  Ruling  Elders  are,  in  my  apprehension,  scrip- 
tural officers  qftlie  Christia?i  Church  ;  and  I  can- 
not but  think  our  defection,  with  respect  to  these 
officers,  from  the  practice  of  the  first  settlers  of 
New  England,  an  error  in  ecclesiastical  'govern' 
me?ity-\ 

This  array  of  witnesses  might  be  greatly  extend- 
ed, were  it  proper  to  detain  the  reader  with  further 

*  Kirchengeschichte. 

•j-  Theology  Explained  and  Defended,  Vol.  iv.  p.  399. 


ELDERS    NECESSARY.  175 

extracts.  But  it  is  presumed  that  those  which 
have  been  produced  are  abundantly  sufficient.  It 
will  be  observed  that  no  Presbyterian  has  been 
cited  as  an  authority  in  this  case.  The  names, 
indeed,  of  multitudes  of  that  denomination,  might 
have  been  produced,  equal  to  any  others  that  can 
be  shown  on  the  catalogue  of  piety,  talents,  and 
learning.  But  the  testimony  of  more  impartial 
witnesses  may  be  preferred.  Recourse  has  been 
had,  then,  to  those  who  could  not  possibly  have 
been  swayed  by  a  Presbyterian  bias.  And  a  suffi- 
ciency of  such  has  been  produced,  it  is  hoped,  to 
make  a  deep  impression  on  candid  minds.  Ro- 
manists, Protestant  Episcopalians,  Lutherans,  and 
Independents,  have  all  most  remarkably  concurred 
in  vindicating  an  office,  the  due  admission  and 
scriptural  use  of  which  are,  perhaps,  of  more  im- 
portance to  the  best  interests  of  the  Church  of 
God,  than  this,  or  any  other  single  volume  can 
fully  display. 


CHAPTER  VIII. 

KULING    ELDERS  ABSOLUTELY  NECESSARY    IN    THE 
CHURCH. 

By  this  is  meant,  that  the  laws  which  Christ  has 
appointed  for  the  government  and  edification  of 
his  people,  cannot  possibly  be  executed  without 
such  a  class  of  officers  in  fact,  whatever  name  they 
may  bear.  But  that  which  is  the  necessary  result 
of  a  Divine  institution,  is  of  equal  authoiJty  with 
the  institution  itself.     All  powers  or  instruments 


176  RULING    ELDERS 

really  indispensable  to  the  faithful  and  plenary 
execution  of  laws  which  an  infinitely  wise  Go- 
vernor has  enacted,  must  be  considered  as  implied 
in  those  laws,  even  should  they  not  be  formally 
specified. 

Now,  all  serious  impartial  readers  of  the  Bible 
believe,  that,  besides  the  preaching  of  the  gospel, 
and  the  administration  of  the  sacraments,  there  is 
very  much  to  be  done  for  promoting  the  order, 
purity,  and  edification  of  the  Church,  by  the  main- 
tenance of  a  scriptural  discipline.  They  believe 
that  the  best  interest  of  every  ecclesiastical  com  - 
munity  requires,  that  there  be  a  constant  and  faith- 
ful inspection  of  all  the  members  and  families  of 
the  Church;  that  the  negligent  be  admonished; 
that  wanderers  be  reclaimed  ;  that  scandals  be  re- 
moved ;  that  irregularities  be  corrected ;  that  dif- 
ferences be  reconciled ;  and  every  proper  measure 
adopted  to  bind  the  whole  body  together  by  the 
ties  of  Christian  purity  and  charity.  They  con- 
sider it  as  vitally  important  that  there  be  added  to 
the  labours  of  the  pulpit,  those  of  teaching  "from 
house  to  house,"  visiting  the  sick,  conversing  with 
serious  inquirers,  catechizing  children,  learning  as 
far  as  possible  the  character  and  state  of  every 
member,  even  the  poorest  and  most  obscure,  of  the 
flock  and  endeavouring,  by  all  scriptural  means, 
to  promote  the  knowledge,  holiness,  comfort  and 
spiritual  welfare  of  every  individual.  They  be- 
lieve, in  fine,  that  none  ought  to  be  admitted  to  the 
communion  of  the  Church,  without  a  careful  ex- 
amination in  reference  to  their  knowledge,  ortho- 
doxy, good  moral  character,  and  hopeful  piety, 
that  none  ought  to  be  permitted  to  remain  in  the 
bosom  of  the  Church,  without  maintaining,  in  some 
tolerable  degree,  a  character  proper  for  professing 


ARE    NECESSARY.  177 

Christians;  that  none  ought  to  be  suspended  from 
the  enjoyment  of  Churcii  privileges  but  after  a  fair 
trial;  and  that  none  should  be  finally  excommuni- 
cated from  the  covenanted  family  of  Christ,  with- 
out the  most  patient  inquiry,  and  every  suitable 
effort  to  bring  them  to  repentance  and  reformation. 

It  is,  no  doubt,  true,  that  the  very  suggestion 
of  the  necessity  and  importance  of  discipline  in 
the  Church  is  odious  to  many  who  bear  the  Chris- 
tian name.  The  wordly  and  careless  portion  of 
every  Church  consider  the  interposition  of  eccle- 
siastical inspection  and  authority  in  reference  to 
the  lives  and  conversation  of  its  members,  as 
officious  and  offensive  meddling  with  private  con- 
cerns. They  would  much  rather  retain  their  ex- 
ternal standing,  as  professors  of  religion,  and,  at 
the  same  time,  pursue  their  unhallowed  pleasures 
without  control.  They  never  wish  to  see  a  min- 
ister, as  such,  but  in  the  pulpit ;  or  any  Church 
officer  in  any  other  place  than  his  seat  in  the 
sanctuary.  To  such  persons,  the  entire  absence 
of  the  class  of  officers  for  which  we  are  pleading, 
together  with  the  exercise  of  all  their  apprc^^riate 
functions,  would  be  matter  rather  of  felicitation 
than  regret.  Hence  the  violent  opposition  made 
to  the  introduction  of  Ruling  Elders  into  the 
Church  of  Geneva,  by  the  worldly  and  licentious 
part  of  her  members.  And  hence  the  insuperable 
repugnance  to  the  establishment  of  sound  and 
scriptural  discipline,  manifested  so  repeatedly, 
and  to  this  day,  by  some  of  the  largest  national 
Churches  of  Europe. 

But  I  need  not  say  to  those  who  take  their 
views  of  the  Christian  Church,  and  its  real  pros- 
perity, from  the  Bible,  and  from  the  best  expe- 
rience, that  enlightened,  and  faithful  discipline  is, 


178  RULING    ELDERS 

not  only  important,  but  absolutely  essential  to  the 
purity  and  edification  of  the  body  of  Christ.  It 
ought  to  be  regarded  as  one  of  the  most  precious 
means  of  grace,  by  which  offenders  are  humbled, 
softened,  and  brought  to  repentance  ;  the  Church 
purged  of  unworthy  members;  offences  removed; 
the  honour  of  Christ  promoted ;  real  Christians 
stimulated  and  improved  in  their  spiritual  course ; 
faithful  testimony  borne  against  error  and  crime; 
and  the  professing  family  of  Christ  made  to  ap- 
pear holy  and  beautiful  in  the  view  of  the  world. 
Without  wholesome  discipline,  for  removing 
offences,  and  excluding  the  corrupt  and  profane, 
there  may  be  an  assembly ;  but  there  cannot  be  a 
Church.  The  truth  is,  the  exercise  of  a  faithful 
watch  and  care  over  the  purity  of  each  other  in 
doctrine,  worship,  and  life,  is  one  of  the  principal 
purposes  for  which  the  Christian  Church  was 
established,  and  on  account  of  which  it  is  highly 
prized  by  every  enlightened  believer.  And,  1 
have  no  doubt,  it  may  be  safely  affirmed,  that  a 
large  part  of  all  that  is  holy  in  the  Church,  at  the 
present  day,  either  in  faith  or  practice,  may  be 
ascribed,  under  God,  as  much  to  sound  ecclesius- 
tinal  discipline,  as  to  the  faithful  preaching  of  the 
gospel. 

And  if  the  maintenance  of  discipline  be  all  im- 
portant to  the  interests  of  true  relig'ion,  it  is  a 
matter  of  no  less  importance  that  it  be  conducted 
with  mildness,  prudence,  and  wisdom.  Rashness, 
precipitancy,  undue  severity,  malice,  partiality, 
popular  fury,  and  attempting  to  enforce  rules 
which  Christ  never  gave,  are  among  the  many 
evils  which  have  too  often  marked  the  dispensa- 
tion of  authority  in  the  Church,  and  not  unfre- 
quently  defeated  the  great  purpose  of  discipline. 


ARE    NECESSARY.  179 

To  conduct  it  aright,  is,  undoubtedly,  one  of  the 
most  delicate  and  arduous  parts  of  ecclesiastical 
administration  ;  requiring  all  the  piety,  judgment, 
patience,  gentleness,  maturity  of  counsel,  and 
prayerfulness  which  can  be  brought  to  bear  upon 
the  subject. 

Now  the  question  is,  by  whom  shall  all  these 
multiplied,  weighty  and  indispensable  services  be 
performed '?  Besides  the  arduous  work  of  public 
instruction  and  exhortation,  who  shall  attend  to 
all  the  numberless  and  ever-recurring  details  of 
inspection,  warning  and  visitation,  which  are  so 
needful  in  every  Christian  community?  Will  any 
say,  it  is  the  duty  of  the  Pastor  of  each  Church 
to  perform  them  all  ?  The  very  suggestion  is 
absurd.  It  is  physically  impossible  for  him  to  do 
it.  He  cannot  be  every  where,  and  know  every 
thing.  He  cannot  perform  what  is  expected  from 
him,  and  at  the  same  time  so  watch  over  his 
whole  flock  as  to  fulfil  every  duty  which  the  in- 
terest of  the  Church  demands.  He  must  "  give 
himself  to  reading;"  he  must  prepare  for  the  ser- 
vices of  the  pulpit ;  he  must  discharge  his  various 
public  labours;  he  must  employ  much  time  in 
private,  in  instructing  and  counselling  those  who 
apply  to  him  for  instruction  and  advice ;  and  he 
must  act  his, part  in  the  concerns  of  the  whole 
Church  with  which  he  is  connected.  Now,  is  it 
practicable  for  any  man,  however  diligent  and 
active,  to  do  all  this,  and  at  the  same  time  to  per 
form  the  whole  work  of  inspection  and  govern 
ment  over  a  congregation  of  the  ordinary  size 
We  might  as  well  expect  and  demand  any  impos 
sibility  ;  and  impossibilities  the  great  and  mercifu 
Head  of  the  Church  requires  of  no  man. 

But  even  if  it  were  reasonable  or  possible,  that 


180  KULING    ELDERS 

a  pastor  should,  alone,  perform  all  these  duties, 
ought  he  to  be  willing  to  undertake  them ;  or 
ought  the  Church  to  be  wiUing  to  commit  them  to 
him  alone?  We  know  that  ministers  are  subject 
to  the  same  frailties  and  imperfections  with  other 
men.  We  know,  too,  that  a  love  of  pre-eminence 
and  of  power  is  not  only  natural  to  them,  in  com- 
mon with  others ;  but  that  this  principle,  very 
early  after  the  days  of  the  Apostles,  began  to 
manifest  itself  as  the  reigning  sin  of  ecclesiastics, 
and  produced,  first  Prelacy,  and  afterwards 
Popery,  which  has  so  long  and  so  ignobly  en- 
slaved the  Church  of  Christ.  Does  not  this 
plainly  show  the  folly  and  danger  of  yielding  un- 
defined power  to  pastors  alone  ?  Is  it  wise  or 
safe  to  constitute  one  man  a  despot  over  a  whole 
Church  ?  Is  it  proper  to  intrust  to  a  single  indi- 
vidual the  weighty  and  complicated  work  of  in- 
specting, trying,  judging,  admitting,  condemning, 
excluding,  and  restoring,  without  control  ?  Ought 
the  members  of  a  Church  to  consent  that  all  their 
rights  and  privileges  in  reference  to  Christian  com- 
munion, should  be  subject  to  the  will  of  a  single 
man,  as  his  partiality,  kindness,  and  favouritism, 
on  the  one  hand  ;  or  his  caprice,  prejudice,  or 
passion,  on  the  other,  might  dictate?  Such  a 
mode  of  conducting  the  government  of  the  Church, 
to  say  nothing  of  its  unscriptural  character,  is,  in 
the  highest  degree,  unreasonable  and  dangerous. 
It  can  hardly  fail  to  exert  an  influence  of  the 
most  injurious  character,  both  on  the  clergy  and 
laity.  It  tends  to  nurture  in  the  former,  a  spirit 
of  selfishness,  pride  and  ambition  ;  and  instead  of 
ministers  of  holiness,  love,  and  mercy,  to  trans- 
form them  into  ecclesiastical  tyrants.  While  its 
tendency,  with  regard  to  the  latter,  is  gradually 


ARE    NECESSARY.  181 

to  beget  in  them  a  blind,  implicit  submission  to 
clerical  domination.  The  ecclesiastical  encroach- 
ments and  despotism  of  former  times,  already- 
alluded  to,  read  us  a  most  instructive  lesson  on 
this  subject.  The  fact  is,  committing  the  whole 
government  of  the  Church  to  the  hands  of  pastors 
alone,  may  be  affirmed  to  carry  in  it  some  of  the 
worst  seeds  of  Popery;  which,  though  under  the 
administration  of  good  men,  they  may  not  at  once 
lead  to  palpable  mischief,  will  seldom  fail  in  pro- 
ducing, in  the  end,  the  most  serious  evils,  both  to 
those  who  govern,  and  those  who  obey. 

Accordingly,  as  was  intimated  in  a  preceding 
chapter,  we  have  no  example  in  Scripture  of  a 
Church  being  committed  to  the  government  of  a 
single  individual.  Such  a  thing  was  unknown  in 
the  Jewish  Synagogue.  It  was  unknown  in  the 
apostolic  age.  And  it  continued  to  be  unknown, 
until  ecclesiastical  pride  and  ambition  introduced 
it,  and  with  it  a  host  of  mischiefs  to  the  body  of 
Christ.  In  all  the  primitive  Churches  we  find  a 
plurality  of  "Elders,"  and  we  read  enough  in  the 
early  records,  in  some  particular  cases,  to  perceive 
that  these  "  Elders  "  were  not  only  chosen  by  the 
members  of  the  Church,  out  of  their  own  number, 
as  their  representatives,  to  exercise  over  them  the 
functions  of  inspection  and  ruling  ;  but  that,  when- 
ever they  ceased  to  discharge  the  duties  of  their 
office  acceptably,  they  might  be  removed  from  its 
actual  exercise  at  the  pleasure  of  those  by  whom 
they  were  chosen  ;  thus  plainly  evincing,  that 
the  constitution  of  the  primitive  Church  was  emi- 
nently adapted  to  guard  against  ecclesiastical  ty- 
iranny  ;  and  that  if  that  constitution  had  been  pre- 
served, the  evils  of  clerical  encroachment  would 
have  been  avoided.  Accordingly,  it  is  remarkable 
IG 


182  RULING    ELDERS 

that  the  pious  Ambrose,  a  venerable  Father  of  the 
fourth  century,  quoted  in  a  former  chapter,  ex- 
pressly conveys  an  intimation  of  this  kind,  when 
speaking  of  the  gradual  disuse  of  the  office  of 
Ruling  Elder.  "  Which  order,"  says  he,  "  by 
what  negligence  it  grew  into  disuse,  I  know  not, 
unless,  perhaps,  by  the  sloth,  or  rather  by  the 
pride  of  the  teachers,  who  alone  wished  to  appear 
something." 

"  It  is  a  vain  apprehension,"  says  the  venerable 
Dr.  Owen,  "  to  suppose  that  one  or  two  teaching 
officers  in  a  Church,  who  are  obliged  to  give  them- 
selves unto  the  word  and  prayer,  to  labour  in  the 
word  and  doctrine,  to  preach  in  and  out  of  season, 
would  be  able  to  take  care  of,  and  attend  with  dili- 
gence unto,  all  those  things  that  do  evidently  be- 
long unto  the  rule  of  the  Church.  And  hence  it 
is,  that  Churches  at  this  day  do  live  on  the  preach- 
ing of  the  word,  and  are  very  little  sensible  of  the 
wisdom,  goodness,  love,  and  care  of  Christ  in  the 
institution  of  this  rule  in  the  Church,  nor  are  par- 
takers of  the  benefits  of  it  unto  their  edification. 
And  the  supply  which  many  have  hitherto  made 
herein,  by  persons  either  unacquainted  with  their 
duty,  or  insensible  of  their  own  authority,  or  cold, 
if  not  negligent  in  their  work,  doth  not  answer  the 
end  of  their  institution.  And  hence  it  is,  that  the 
authority  of  government,  and  the  benefit  of  it,  are 
ready  to  be  lost  in  most  Churches.  And  it  is  both 
vainly  and  presumptuously  pleaded,  to  give  coun- 
tenance unto  a  neglect  of  their  order,  that  some 
Churches  do  walk  in  love  and  peace,  and  are  edi- 
fied without  it ;  supplying  some  defects  by  the 
prudent  aid  of  some  members  of  them.  For  it  is 
nothing  but  a  preference  of  our  own  wisdom,  unto 
the  wisdom  and  authority  of  Christ ;  or  at  best  an 


ARE    XECESSARY.  183 

unwillingness  to  make  a  venture  on  the  warranty 
of  his  rule,  for  fear  of  some  disadvantages  that 
may  ensue  thereon."* 

If,  in  order  to  avoid  the  evils  of  the  pastor  stand- 
ing alone  in  the  inspection  and  government  of  his 
Church,  it  be  alleged  that  the  whole  body  of  the 
Church  members  may  be  his  auxiliaries  in  this 
arduous  work  ;  still  the  difficulties  are  neither  re- 
moved nor  diminished. 

For,  in  the  first  place,  a  great  majority  of  all 
Church  members,  we  may  confidently  say,  are 
altogether  unqualified  for  rendering  the  aid  to  the 
pastor  which  is  here  contemplated.  They  have 
neither  the  knowledge,  the  wisdom,  nor  the  pru- 
dence necessary  for  the  purpose ;  and  to  imagine 
a  case  of  ecclesiastical  regimen,  in  which  every 
weak,  childish,  and  indiscreet  individual,  who, 
though  serious  and  well-meaning  enough  to  enjoy 
the  privilege  of  Christian  communion,  is  wholly 
unfit  to  be  an  inspector  and  ruler  of  others,  should 
be  associated  with  the  pastor,  in  conducting  the 
delicate  and  arduous  work  of  parochial  regulation, 
is  too  preposterous  to  be  regarded  with  favour,  by 
any  judicious  mind.  Can  it  be  believed  for  a  mo- 
ment, that  the  all-wise  Head  of  the  Church  has 
appointed  a  form  of  government  for  his  people  ia 
which  ignorance,  weakness,  and  total  unfitness  for 
the  duty  assigned  them,  should  always,  and 
almost  necessarily,  characterize  a  great  majority 
of  those  to  whom  the  oversio;ht  and  "[uidance  of 
the  Church  were  committed?  Surely  this  is 
altogether  incredible. 

And  if  this  consideration  possess  weight  in  re- 
gard to  old  and  settled   Churches,  established  in 

*  True  Nature  of  a  Gospel  Church,  p.  177,  178. 


1S4  BULING    ELDERS 

countries  which  have  been  long  favoured  with  the 
light  and  order  of  the  Gospel ;  how  much  more  to 
Pagan  lands,  and  to  Churches  recently  gathered 
from  the  wilds  of  iVfrica,  the  degraded  inhabitants 
of  the  Sandwich  Islands,  or  the  miserable  devotees 
of  Hindoo  idolatry  ?  If  in  the  best  instructed  and 
best  regulated  Churches  in  Christendom,  a  majo- 
rity of  the  members  are  utterly  unqualified  to  par- 
ticipate in  the  government  of  the  sacred  family; 
"what  can  be  expected  of  those  recent,  and  neces- 
sarily dubious  converts  from  blind  heathenism, 
who  must,  of  course,  be  babes  in  knowledge  and 
experience,  who  are  surrounded  with  ignorance 
and  brutality,  and  have  just  been  snatched  them- 
selves from  the  same  degradation  ?  Surely,  if  we 
may  say,  with  propriety,  of  some  nations,  who 
have  recently  thrown  off  the  chains  of  slavery,  to 
which  they  had  long  been  accustomed,  that  they 
were  not  prepared  for  a  republican  form  of  govern- 
ment ;  with  still  more  confidence  can  we  main- 
tain, that,  whoever  may  be  prepared  to  take  part 
in  the  government  of  the  Church,  the  poor  novices, 
in  the  situation  supposed,  are  totally  unqualified. 
Even  if  the  popular  form  of  ecclesiastical  polity 
could  be  considered  as  well  adapted  to  the  case  of  a 
people  of  more  enlightened  and  elevated  character, 
which  may  well  be  questioned  ;  it  must  be  pro- 
nounced altogether  unfit  for  a  Church  made  up  of 
such  materials.  Now  it  is  the  glory  of  the  gospel, 
that  it  is  adapted  to  all  people,  and  all  states  of 
society.  Of  course,  that  form  of  ecclesiastical 
government  which  is  not  of  a  similar  stamp, 
affords  much  ground  of  suspicion  that  it  is  not  of 
God,  and  ought  to  be  rejected. 

But  further ;  if  the  greater  part  of  the   mem- 
bers of  the  Church  were    much   better  qualified 


ARE    NECESSARY.  185 

than  they  commonly  are,  for  co-operating  in  its 
government,  would  their  co-operation  be  likely 
to  be  really  obtained  in  a  prompt,  steady,  and 
faithful  manner  ?  All  experience  pronounces 
that  it  would  not.  We  know  that  there  are  few 
things,  in  the  government  and  regulation  of  the 
Church,  more  irksome  to  our  natural  feelings, 
than  doing  what  fidelity  requires  in  cases  of 
discipline.  When  the  ministers  of  religion  are 
called  upon  to  dispense  truth,  to  instruct,  to 
exhort,  and  to  administer  sacraments,  they  en- 
gage in  that  in  which  we  may  suppose  pious 
men  habitually  to  delight,  and  to  be  always 
ready  to  proceed  with  alacrity.  But  we  may 
say  of  the  business  of  ecclesiastical  discipline, 
that  it  is  the  "  strange  work,"  even  of  the  pious 
and  fiithful.  It  is,  in  its  own  nature,  an  unac- 
ceptable and  unwelcome  employment.  To  take 
cognizance  of  delinquencies  in  faith  or  practice  ; 
to  admonish  offenders  ;  to  call  them,  when  neces- 
sary, before  the  proper  tribunal ;  to  seek  out 
and  array  proof  with  fidelity ;  to  drag  insidious 
error,  and  artful  wickedness  from  their  hiding 
places ;  and  to  suspend,  or  excommunicate  from 
the  privileges  of  the  Church,  when  the  honour 
of  religion,  and  the  best  interests  of  the  body  of 
Christ,  call  for  these  measures ; — is  painful  work 
to  every  benevolent  mind.  It  is  work  in  which 
no  man  is  willing  to  engage,  unless  constrained 
by  a  sense  of  duty.  Even  those  who  are  bound 
by  official  obligation  to  undertake  the  task,  are 
too  apt  to  shrink  from  it ;  but  where  there  is 
no  particular  obligation  lying  on  any  one  member 
of  the  Church  more  than  another  to  take  an 
active  interest  in  this  work — the  consequence 
will  probably  be,  that  few  will  be  disposed  to 
16* 


186  RULING    ELDERS 

engage  in  the  self-denying  duty.  Where  ail  are 
equally  bound,  all  may  be  equally  backward,  or 
negligent,  without  feeling  themselves  chargeable 
with  any  special  delinquency.  And,  what  is 
"Worthy  of  notice,  those  who  will  be  most  apt  to 
go  forward  in  this  work,  and  proffer  their  aid 
with  most  readiness,  will  generally  be  the  bold, 
the  vain,  the  ardent,  the  rash,  the  impetuous  ; — 
precisely  those  who  are,  of  all  persons  living, 
the  most  unfit  for  such  an  employment.  But 
even  if  it  were  otherwise ;  if  all  the  members 
of  the  Church  were  equally  forward  and  active, 
what  might  be  expected  in  a  religious  com- 
munity, when  every  member  of  that  community 
was  equally  a  ruler;  and  when  the  most  ignorant 
and  childish  busy-body  among  them,  might  be 
continually  tampering  with  its  government,  and 
fomenting  disturbances,  with  as  much  potency  as 
the  most  intelligent  and  wise?  The  truth  is,  in 
such  a  community,  tranquillity,  order,  and  peace, 
could  scarcely  be  expected,  long  together,  to  have 
any  place. 

We  could  scarcely  have  a  more  instructive 
comment  on  these  remarks  than  the  practice  of 
those  Churches  which  reject  Ruling  Elders. 
Our  Episcopal  brethren  reject  them.  But  they 
are  obliged  to  have  their  vestrymen  and  church 
wardens,  who,  though  no  divine  warrant  is 
claimed  for  them,  and  they  are  not  set  apart  in 
the  same  manner,  or  formally  invested  with 
the  same  powers  with  our  Ruling  Elders,  yet 
perform  many  of  the  same  functions,  in  sub- 
stance, and  are,  in  fact,  official  counsellors  and 
helps.  True,  indeed,  these  officers  are  not 
clothed  with  the  power,  and  seldom  perform  any 
acts,    of   ecclesiastical    discipline,    properly    so 


AKE    NECESSARY.  197 

called,  yet  they  may  be,  and  sometimes,  perhaps, 
are,  consulted  on  subjects  of  this  nature.  And, 
where  this  is  not  the  case,  we  may  say,  without 
impropriety,  that,  in  Churches  of  that  denomi- 
nation, no  discipline  is  exercised.  In  the  Church 
of  Engbmd,  as  is  confessed  on  all  hands,  no 
scriptural  discipline  exists.  The  most  profligate 
and  vile  are  not  excluded  from  the  communion 
of  the  establishment.  This  is  deeply  lamented 
by  many  of  the  pious  members  of  that  establish- 
ment ;  and  at  an  early  period,  after  the  com- 
mencement of  the  Reformation  in  that  country, 
it  was  earnestly  wished  and  proposed,  as  we 
have  seen  in  a  preceding  chapter,  to  introduce 
Ruling  Elders,  as  a  principal  means  of  restoring 
and  maintaining  discipline.  And  although  the 
absence  of  discipline  does  not  exist,  to  the  same 
extent,  in  the  Churches  of  the  Protestant  Epis- 
copal denomination  in  the  United  States ;  yet,  it 
may  be  altogether  wanting,  as  to  any  pure  and 
efficient  exercise,  in  all  those  Episcopal  Churches 
in  which  some  leading,  pious  laymen  are  not 
habitually  consulted  and  employed  in  maintain- 
ing it.  A  pious  minister,  indeed,  of  that  denomi- 
nation, may  and  does,  conform  to  his  rubrics, 
in  giving  the  people  proper  instruction,  and 
warning,  as  to  a  suitable  approach  to  the  com- 
munion which  he  dispenses.  But  here  he  is 
commonly  obliged  to  stop ;  or,  at  any  rate,  does, 
in  practice,  usually  stop.  All  efficient  inspec- 
tion of  the  moral  condition  of  the  whole  Church, 
admonishing  the  careless,  bringing  back  the 
wanderers,  and  causing  those  who  persist  in  error 
or  in  vice,  to  feel  the  discipline  of  ecclesiastical 
correction,  is,  notoriously,  almost  unknown  in 
the   Churches  of  the  denomination  to  which  we 


188  RULING    ELDKRS 

refer.  And  this  deficiency  is,  manifestly,  not 
owing  to  the  want  of  intellio-ent  and  conscien- 
tious  piety  in  many  of  the  ministers  of  those 
Churches;  but,  beyond  all  doubt,  to  the  entire 
want  of  an  organization  which  alone  renders  the 
exercise  of  a  faithful  and  impartial  discipline  at 
all  practicable. 

Our  Congregational  brethren  also  reject  Ruling 
Elders.  Yet  it  is  well  known  that,  while  they 
adopt  a  form  of  government  which,  in  theory, 
allows  to  every  member  of  the  Church  an  equal 
share  in  the  exercise  of  discipline;  their  most 
judicious  pastors,  warned  by  painful  experience 
of  the  troublesome  character,  and  uncertain 
issues,  of  popular  management,  in  delicate  and 
difficult  cases  which  involve  Christian  character — 
are  careful  to  have  a  committee  of  the  most 
pious,  intelligent,  and  prudent  of  their  Church 
members,  who  consider  each  case  of  discipline 
before-hand  in  private,  and  prepare  it  for  a 
public  decision  ;  and  thus  perform,  in  fact,  some 
of  the  most  important  of  the  duties  of  Ruling 
Elders.  This  is  what  the  venerable  Dr.  Cotton 
Mather,  doubtless,  means  when  he  says,  as 
quoted  in  a  preceding  chapter,  that  "  there  are 
few  discreet  pastors  but  what  make  many  occa- 
sional Ruling  Elders  every  year  ;"  and  when  he 
gives  it  as  his  opinion,  in  the  same  connexion, 
that  without  something  of  this  kind,  Churches 
njust  suffer  unspeakably  with  respect  to  discipline. 
And,  where  nothing  of  this  kind  is  done,  the 
experience  of  Independent  and  Congregational 
Churches,  in  conducting  discipline,  it  is  well 
known,  is  often  such  as  is  calculated  to  give  deep 
and  lasting  pain  to  those  who  love  the  peace  and 
order  of  the  Church.     Strife,  tumult,  and  division 


ARE    NECESSARY.  189 

of  the  most  distressing  kind,  are  oOen  the  conse- 
quences of  attempting  to  rid  the  Church  of  one 
corrupt  member. 

But  perhaps  it  will  be  said,  let  the  Pastor  habi- 
tually call  to  his  aid,  in  conducting  the  discipline 
of  the  Church,  a  few  of  the  most  judicious  and 
pious  of  his  communicants;  those  whom  he  knows 
to  be  most  conscientious  and  wise  in  counsel. 
But  neither  is  this  an  adequate  remedy.  The 
Pastor  may  consult  such  if  he  please.  But  he  may 
choose  to  omit  it,  and  be  governed  entirely  by  his 
own  counsels.  Or,  if  he  consult  any,  he  may 
always  select  his  particular  friends,  who  he  knows, 
will  encourage  and  support  him  in  his  favourite 
measures;  thus  furnishing  no  real  relief  in  the  end. 
How  much  better  to  have  a  bench  of  assistant 
Rulers,  regularly  chosen  by  the  people,  and  with 
whom  he  shall  be  bound  to  take  counsel  in  all  im- 
portant measures  ! 

Thus  it  is  that  those  Churches  which  reject  the 
class  of  officers  which  it  is  the  object  of  this  Essay 
to  recommend,  do  practically  bear  witness  that  it 
is  impossible  to  conduct  discipline  in  a  satisfactory 
manner,  without  having  a  set  of  individuals,  virtu- 
ally, if  not  formally,  vested  with  similar  powers. 
-Where  no  such  efficient  substitute  is  employed, 
discipline  is  either  in  a  great  measure  neglected ; 
or  its  maintenance  is  attended  with  inconveniences 
of  the  most  serious  kind.  In  other  words,  the 
opponents  of  Ruling  Elders  are  obliged  either  to 
neglect  discipline  altogether,  or,  for  maintaining  it, 
to  have  recourse  to  auxiliaries  of  similar  character 
and  power,  while  they  deny  that  there  is  any  di- 
vine warrant  for  them.  Now,  is  it  probable,  is  it 
credible,  that  our  blessed  Lord,  and  all-wise  King 
and  Head  of  his  Church,  and  his  Apostles,  guided 


190  BULING    ELDERS 

by  his  own  Spirit,  should  entirely  overlook  this 
necessity,  and  make  no  provision  for  it  ]  It  is  not 
credible.  We  must,  then,  either  suppose,  that 
some  such  officers  as  those  in  question  were  di- 
vinely appointed  ;  or  that  means,  acknowledged  by 
the  practice  of  all  to  be  indispensable  in  conduct- 
ing the  best  interests  of  the  Church  were  forgotten 
or  neglected  by  her  divine  Head  and  Lord.  Surely 
the  latter  cannot  be  imputed  to  infinite  Wisdom. 

There  are  some,  however,  who  acknowledge 
that  there  ought  to  be,  and  must  be,  in  every 
Church,  in  order  to  the  efficient  maintenance  of 
discipline,  a  plurality  of  Elders.  They  confess 
that  such  a  body  or  bench  of  Elders  was  found  in 
the  Jewish  Synagogue  ;  that  a  similar  Eldership 
existed  in  the  primitive  Church;  and  that  the 
scriptural  government  of  a  Christian  congregation 
cannot  be  conducted  to  advantage  without  it.  But 
they  contend  that  these  Presbyters,  or  Elders, 
ought  all  to  be  of  the  teaching  class;  that  there  is 
no  ground  for  the  distinction  between  Teaching 
and  Ruling  Elders;  that  every  Church  ought  to 
be  furnished  with  three  or  more  ministers,  all 
equally  authorized  to  preach,  to  administer  the 
sacraments,  and  to  bear  rule. 

It  requires  Utile  discernment  to  see  that  this  plan 
is  wholly  impracticable;  and  that  if  attempted  to 
be  carried  into  execution,  the  effect  must  be,  either 
to  destroy  the  Church,  or  to  degrade,  and  ulti- 
mately to  prostrate  the  ministry.  It  is  with  no 
small  difficulty  that  most  Churches  are  enabled  to 
procure  and  support  one  qualified  and  acceptable 
minister.  Very  few  would  be  able  to  afford  a  suit- 
able support  to  two ;  and  none  but  those  of  extra- 
ordinary wealth,  could  think  seriously  of  under- 
taking to  sustain  three  or  more.     If,  therefore,  the 


ARE    NECESSARY.  191 

principle  of  a  plurality  of  Teaching  Elders  in  each 
Church  were  deemed  indispensable ;  and  if  a  re- 
gular and  adequate  training  for  the  sacred  office, 
were  also,  as  now  insisted  on  ;  and  if  it  were,  at 
the  same  time,  considered  as  necessary  that  every 
minister  should  receive  a  competent  pecuniary 
support;  the  consequence,  as  is  perfectly  manifest, 
would  be,  that  nineteen  out  of  twenty  of  our 
Churches  would  be  utterly  unable  to  maintain  the 
requisite  organization,  and  must,  of  course,  be- 
come extinct.  Nay,  the  regular  establishment  of 
Gospel  ordinances,  in  pastoral  Churches,  would 
be  physically  possible  only  in  a  very  few  great 
cities,  or  wealthy  neighbourhoods.  Surely  this 
cannot  be  the  system  enjoined  by  that  Saviour 
who  said,  "  to  the  poor  the  Gospel  is  preached." 

The  only  remedy  for  this  difficulty  would  be  to 
reduce  the  preparation  and  acquirements  for  the 
ministry ;  to  make  choice  of  plain,  illiterate  men 
for  this  office;  men  of  small  intellectual  and  theo- 
logical furniture;  dependent  on  secular  employ- 
ments for  a  subsistence ;  and,  therefore,  needing 
little  or  no  support  from  the  Churches  which  they 
serve.  This  is  the  plan  upon  which  several  sects 
of  Christians  proceed;  and  it  is  easy  to  see  that, 
upon  this  plan,  the  feeblest  Churches  may  have  a 
plurality  of  such  ministers  as  these,  and,  indeed, 
any  number  of  them  without  being  burdened  by 
their  pecuniary  support.  But  then,  it  is  equally 
evident,  that  the  execution  of  this  plan  must  result 
in  degrading  the  ministerial  character,  and  in 
finally  banishin<j  all  well  qualified  ministers  from 
the  Church.  They  could  no  longer  be  "able 
ministers  of  the  New  Testament,  workmen  that 
need  not  be  ashamed."  They  could  no  longer 
"give  themselves  wholly"  to  the  labours  of  the 


192  RULING    ELDERS 

sacred  office.  They  could  no  longer  "  give  them 
selves  to  reading,"  as  well  as  to  exhortation  and 
teaching.  In  short,  the  inevitable  consequence  ot 
maintaining,  as  some  do,  that  there  must  be  a 
bench,  that  is,  a  plurality  of  Elders,  in  every 
Church,  for  the  purpose  of  inspection  and  govern- 
ment, as  well  as  of  teaching ;  and,  at  the  same 
time,  that  all  these  Elders  must  be  of  the  same 
class,  that  is,  that  they  must  all  be  equally  set 
apart  for  teaching  and  ruling,  cannot  fail  to  be,  to 
bring  the  ministerial  character,  and,  of  course,  ulti- 
mately, the  religion  which  the  ministry  is  destined 
to  explain  and  recommend,  into  general  contempt. 
The  Sandemanians,  and  a  few^  other  sects,  have, 
substantially,  held  the  opinion,  and  made  the  ex- 
periment here  stated  :  and  invariably,  it  is  believed, 
with  the  result  which  has  been  represented  as  una- 
voidable. 

To  obviate  these  difficulties,  some  have  said, 
let  Deacons,  whom  all  agree  to  be  scriptural  offi- 
cers, be  employed  to  assist  the  Pastor  in  conduct- 
ing the  government  and  discipline  of  the  Church. 
This  proposal,  together  with  some  principles  con- 
nected with  it,  will  be  considered  in  a  subsequent 
chapter.  All  that  it  is  deemed  necessary  or  proper 
to  say  in  this  place,  is,  that  an  entirely  different 
sphere  of  duty  is  assigned  to  Deacons  in  the  New 
Testament.  No  hint  is  given  of  their  beino;  em- 
ployed  in  the  government  of  the  Church.  For  this 
proposal,  therefore,  there  is  not  the  shadow  of  a 
divine  warrant.  Besides,  if  we  assign  to  Deacons 
the  real  office,  in  other  words,  the  appropriate 
functions  of  Ruling  Elders,  what  is  this  but  grant- 
ing the  thing,  and  only  disputing  about  the  title? 
If  it  be  granted,  that  there  ought  to  be  a  plurality 
of  officers  in  every  Church,  whose  appropriate 


ARE    NECESSARY.  193 

duty  it  is  to  assist  the  Pastor  in  inspecting  and 
ruling  the  flock  of  Christ,  it  is  the  essence  of  what 
is  contended  for.  Their  proper  title  is  not  worth 
a  contest,  except  so  far  as  it  may  be  proper  to  imi- 
tate the  lanf^uage  of  Scripture. 

If,  then,  me  maintenance  of  discipline  be  essen- 
tial to  the  purity  and  edification  of  the  Church  ; 
if  enlightened,  impartial,  and  efficient  inspection 
and  discipline,  especially  over  a  large  congrega- 
tion, cannot  possibly  be  maintained  by  the  Pastor 
alone ;  if  it  would  be  unsafe,  and  probably  mis- 
chievous in  its  influence  on  all  concerned,  to 
devolve  the  whole  authority  and  responsibility  of 
conducting  the  government  of  a  Church  on  a 
single  individual ;  if  it  would,  especially,  in  all 
probability,  essentially  injure  the  clerical  cha- 
racter to  be  thus  systematically,  made  the  depo- 
sitory of  so  much  power,  without  control,  and 
without  appeal ;  if  every  other  mode  of  furnish- 
ing each  Church  with  a  plurality  of  rulers,  besides 
that  for  which  we  contend,  would  either  deprive 
a  great  majority  of  our  Churches  of  the  means 
of  grace  altogether;  or,  by  bringing  ministers 
within  their  reach,  reduce  and  degrade  the  minis- 
terial office  far  below  the  standard  which  the 
Scriptures  require;  if  these  things  be  so,  then 
we  are  conducted  unavoidably  to  the  conclusion, 
that  such  officers  as  those  for  which  we  contend, 
are  absolutely  necessary  :  that,  although  a  Church 
may  exist,  and,  for  a  time,  may  flourish  without 
them;  yet,  the  best  interests  of  the  Church  can- 
iiot  be  systematically  and  steadfastly  pursued 
without  those  or  some  other  officers  of  equivalent 
powers  and  duties. 

But  all  the  dilficultios  which  have  been  sup- 
posed, are  obviated,  and  all  the  advantages  refei»- 
17 


194  EULING    ELDERS 

red  to,  attained,  by  the  plan  of  employing  a  judi- 
cious class  of  Ruling  Elders  in  each  Church,  to 
assist  in  counsel  and  in  government.  In  this  plan 
we  have  provided  a  body  of  grave,  pious,  and  pru- 
dent men,  associated  with  the  Pastor  ;^  chosen  out 
of  the  body  of  the  Church  members  ;  carrying 
with  them,  in  some  measure,  the  feelings  and  views 
of  their  constituents  ;  capable  of  counselling  the 
Pastor  in  all  delicate  and  doubtful  cases;  coun- 
teracting any  undue  influence,  or  course  of  mea- 
sures into  which  his  partiality,  prejudice,  or  want 
of  information  might  betray  him ;  exonerating 
him  at  once  trom  the  odium,  and  the  temptation 
of  having  all  the  power  of  the  Church  in  his  own 
hands;  conducting  the  difficult  cases  which  often 
arise  in  the  exercise  of  discipline  with  the  intelli- 
gence, calmness,  and  wisdom,  which  cannot  be 
expected  to  prevail  in  a  promiscuous  body  of  com- 
municants ;  and,  in  a  word,  securing  to  each 
Church  all  the  principal  advantages  which  might 
be  expected  to  result  from  being  under  the  pas- 
toral care  of  four  or  five  ministers,  vested  with 
plenary  preaching  as  well  as  ruling  power ;  with- 
out, at  the  same  time,  burdening  the  Church  with 
the  pecuniary  support  of  such  a  number  of  or- 
dinary Pastors.  In  a  word,  the  insuperable  diffi- 
culty of  doing  without  this  class  of  officers,  on 
the  one  hand  ;  the  great  and  manifest  advantages 
of  having  them,  on  the  other;  and  the  perfect  ac- 
cordance of  the  plan  which  includes  them,  with 
that  great  representative  system,  which  has  per- 
vaded all  well  regulated  society,  from  its  earliest 
existence,  and  received  the  stamp  of  Divine  ap- 
probation— form  a  mass  of  testimony  in  favour  of 
the  office  before  us,  which,  independently  of  other 


AHE    NECESSARY.  195 

considerations,  seems  amply  sufficient  to  support 
its  claims, 

I  shall  close  this  chapter  with  the  following  ex- 
tract from  Dr.  Owen,  when  speaking  of  the  im- 
portance and  necessity  of  the  office  of  Ruling 
Elders  in  the  Church.  "It  is  evident,"  says  he 
"  that  neither  the  purity  nor  the  order,  nor  the 
beauty  or  glory  of  the  Churches  of  Christ,  nor 
the  representation  of  his  own  majesty  and  au- 
thority in  the  government  of  them,  can  long  be 
preserved  without  a  multiplication  of  Elders  in 
them,  according  to  the  proportion  of  their  respec- 
tive members,  for  their  rule  and  guidance.  And 
for  want  hereof  have  Churches  of  old,  and  of 
late,  either  degenerated  into  anarchy  and  confu- 
sion, their  self-rule  being  managed  with  vain  dis- 
putes and  janglings,  unto  their  division  and  ruin  ; 
or  else  given  up  themselves  unto  the  domination 
of  some  prelatical  teachers,  to  rule  them  at  their 
pleasure,  which  proved  the  bane  and  poison  of  all 
the  primitive  Churches  ;  and  they  will  and  must 
do  so  in  the  neglect  of  this  order  for  the  future."* 

We  have  thus  completed  our  view  of  the  first 
part  of  the  inquiry  before  us,  viz.  our  warrant 
for  the  office  of  Ruling  Elders.  If  this  office 
was  found  in  the  Old  Testament  economy ; — if  it 
plainly  had  a  place  in  the  apostolic  Church  ; — if 
a  number  of  the  early  Fathers  evidently  recog- 
nize its  existence  in  their  day  ; — if  the  witnesses 
for  the  truth,  in  the  darkest  times,  and  the  great 
body  of  the  Reformers,  sanctioned  and  retained 
it,  as  of  Divine  appointment  ; — if  some  of  the 
most  learned  Episcopal  and  Inde[)endent  divines, 
since  the  Reformation,  have  borne  decisive  testi- 
mony to  this  cilice,  as  of  apostolical  adthority  : — 

•  Owen's  True  Nature  of  a  Gospel  Church,  4io.  p.  178. 


196  NATURE    AND    DUTIES 

and  if  some  such  office  be  mar>ifestly  indispensable 
to  the  purity  and  order  of  the  Church  ; — we  may 
confidently  conclude  that  our  warrant  for  it  is 
complete. 


CHAPTER  IX. 

THE  NATURE  AND  DUTIES  OF  THE  OFFICE. 

Having  considered,  so  much  at  large,  the  war- 
rant for  the  office  of  Ruling  Elder,  chiefly  because 
there  is  no  part  of  the  subject  more  contested  ; 
we  now  proceed  to  other  points  connected  with 
the  general  inquiry.  And  the  first  of  these  which 
presents  itself  is,  the  Nature  and  Duties  of  the 
office  in  question. 

The  essential  character  of  the  officer  of  whom 
we  speak  is,  that  of  an  Ecclesiastical  Ruler. 
"  He  that  ruleth,  let  him  do  it  with  diligence,"  is 
the  summary  of  his  appropriate  functions,  as  laid 
down  in  Scripture.  The  Teaching  Elder  is,  in- 
deed, also  a  ruler.  In  addition  to  this,  however, 
he  is  called  to  preach  the  gospel,  and  administer 
sacraments.  But  the  particular  department  as- 
signed to  the  Ruling  Elder  is  to  co-operate  with 
the  Pastor  in  spiritual  inspection  and  government. 
The  Scriptures,  as  we  have  seen,  speak  not  only 
of  "  Pastors  and  Teachers,"  but  also  of  "  govern- 
ments ;" — of  "  Elders  that  rule  well,  but  do  not 
labour  in  the  word  and  doctrine." 

There  is  an  obvious  analogy  between  the  office 
of  Ruler  in  the  Church,  and  in  the  civil  commu- 
nity.    A  Justice  of  the  Peace  in  the  latter,  has  a 


OF    THE    OFFICE.  197 

wide  and  important  range  of  duties.  Besides  the 
function  which  he  discharges  vvlien  called  to  take 
his  part  on  the  bench  of  the  judicial  court  in  which 
he  presides,  he  may  be,  and  often  is,  employed 
every  day,  though  less  publicly,  in  correcting 
abuses,  compelling  the  fraudulent  to  do  justice,  re- 
straining, arresting,  and  punishing  criminals,  and, 
in  general,  carrying  into  execution  the  laws, 
formed  to  promote  public  tranquillity  and  order, 
which  he  has  sworn  to  administer  faithfully. 

Strikingly  analogous  to  this,  are  the  duties  of 
the  ecclesiastical  Ruler.  He  has  no  power,  in- 
deed, to  employ  the  secular  arm  in  restraining  or 
punishing  offenders  against  the  laws  of  Christ. 
The  kingdom  under  which  he  acts,  and  the  autho- 
rity which  he  administers,  are  not  of  this  world. 
Hehasjof  course,  no  right  to  fine,  imprison,  or  exter- 
nally to  molest  the  most  profligate  offenders  against 
the  Church's  purity  or  peace  ;  unless  they  be  guilty 
of  what  is  technically  called,  "  breaking  the 
peace,"  that  is,  violating  the  civil  rights  of  others, 
and  thus  rendering  themselves  liable  to  the  penalty 
of  the  civil  law.  And  even  when  this  occurs,  the 
ecclesiastical  ruler,  as  such,  has  no  right  to  pro- 
ceed against  the  offender.  He  has  no  other  than 
moral  power.  He  must  apply  to  the  civil  magis- 
trate for  redress,  who  can  only  punish  for  break- 
ing the  civil  law.  Still  there  is  an  obvious  analogy 
between  his  office  and  that  of  the  civil  magistrate. 
Both  are  alike  an  ordinance  of  God.  Both  are 
necessary  to  social  order  and  comfort.  And  both 
are  regulated  by  principles  which  commend  them- 
selves to  the  good  sense  and  the  conscience  of 
those  who  wish  well  to  social  happiness. 

The  Ruling  Elder,  no  less  than  the  Teaching 
Elder,  or  Pastor,  is  to  be  considered  as  acting 
17* 


198  NATURE    AXD    DUTIES 

under  the  authority  of  Christ,  in  all  that  he  right- 
fully does.  If  the  office  of  which  we  speak  was 
appointed  in  the  apostolic  Church  by  infinite 
wisdom  ;  if  it  is  an  ordinance  of  Jesus  Christ,  just 
as  much  as  that  of  the  minister  of  the  gospel ;  then 
the  former,  equally  with  the  latter,  is  Christ's 
officer.  He  has  a  right  to  speak  and  act  in  his 
name  ;  and  though  elected  by  the  members  of  the 
Church,  and  representing  them,  in  the  exercise  of 
ecclesiastical  rule  ;  yet  he  is  not  to  be  considered 
as  deriving  his  authority  to  rule  from  them,  any 
more  than  he  who  "  labours  in  the  word  and  doc- 
trine "  derives  his  authority  to  preach  and  admi- 
nister other  ordinances,  from  the  people  who  make 
choice  of  him  as  their  teacher  and  guide.  There 
is  reason  to  believe  that  some,  even  in  the  Presby- 
terian Church,  take  a  different  view  of  this  subject. 
They  regard  the  Teaching  Elder  as  an  officer  of 
Christ,  and  listen  to  his  official  instructions  as  to 
those  of  a  man  appointed  by  Him,  and  coming  in 
his  name.  But  with  respect  to  the  Ruling  Eider, 
they  are  wont  to  regard  him  as  one  who  holds  an 
office  instituted  by  human  prudence  alone,  and, 
therefore,  as  standing  on  very  ditTerent  ground  in 
the  discharge  of  his  official  duties,  from  that  which 
's  occupied  by  the  "  ambassador  of  Christ."  This 
IS  undoubtedly  an  erroneous  view  of  the  subject, 
and  a  view  which,  so  far  as  it  prevails,  is  adapted 
to  exert  the  most  mischievous  influence.  The 
truth  is,  if  the  office  of  which  we  speak  is  of 
apostolic  authority,  we  are  just  as  much  bound  to 
sustain,  honour,  and  obey  the  individual  who  fills 
It,  and  discharges  its  duties  according  to  the  Scrip- 
tures,  as  we  are  to  submit  to  any  other  officer  or 
institution  of  our  Divine  Redeemer. 

We  are  by  no  means,  then,  to  consider  Ruling 


OF    THE    OFFICE.  199 

Elders  as  a  mere  ecclesiastical  convenience,  or  as 
a  set  of  counsellors  whom  the  wisdom  of  man 
alone  has  chosen,  and  who  may,  therefore,  be  re- 
verenced and  obeyed,  as  little,  or  as  much,  as  hu- 
man caprice  may  think  proper;  but  as  bearing  an 
office  of  divine  appointment — as  the  "ministers  of 
God  for  good  "  to  his  Church — and  whose  lawful 
and  regular  acts  ought  to  command  our  conscien- 
tious obedience. 

The  Ruling  Elders  of  each  Church  are  called  to 
attend  to  a  public  and  formal,  or  to  a  more  private 
sphere  of  duty. 

With  regard  to  the  first,  or  the  public  and  formal 
duties  of  their  office,  they  form,  in  the  Church  to 
which  they  belong,  a  bench  or  judicial  Court, 
'".ailed  among  us  the  "Church  Session,"  and  in 
some  other  Presbyterian  denominations,  the  Con- 
sistory ;  both  expressions  importing  a  body  of 
ecclesiastical  men,  sitting  and  acting  together,  as 
the  representatives,  and  for  the  benefit  of  the 
Church.  This  body  of  Elders,  with  the  Pastor  at 
their  head,  and  presiding  at  their  meetings,  form 
a  judicial  assembly,  by  which  all  the  spiritual  in- 
terests of  the  congregation  are  to  be  watched  over, 
regulated,  and  authoritatively  determined.  Accord- 
ingly, it  is  declared  in  the  ninth  chapter  of  our 
Form  of  Government — "The  Church  Session  is 
charged  with  maintaining  the  spiritual  government 
of  the  congregation  ;  for  which  purpose  they  have 
power  to  inquire  into  the  knowledge  and  Christian 
conduct  of  the  members  of  the  Church  ;  to  call  be- 
fore them  otTenders  and  witnesses,  being  members 
of  their  own  congregation,  and  to  introduce  other 
witnesses,  where  it  may  be  necessary  to  bring  the 
process  to  issue,  and  when  they  can  be  procured 
to  attend  ;  to  receive  members  into  the  Church  ;  :o 


200  NATURE    AND    DUTIES 

admonish,  to  rebuke,  to  suspend,  or  exclude  from 
the  sacraments,  those  who  are  found  to  deserve 
censure ;  to  concert  the  best  measures  for  pro- 
moting the  spiritual  interests  of  the  congregation  ; 
and  to  appoint  delegates  to  the  higher  judicatories 
of  the  Church." 

The  general  statement  of  the  powers  and  duties 
of  the  Church  Session,  it  will  be  perceived,  takes 
in  a  wide  range ;  or  rather,  to  speak  more  pro- 
perly, it  embraces  the  whole  of  that  authority  and 
duty  with  which  the  great  Head  of  the  Church  has 
been  pleased  to  invest  the  governing  powers  of 
each  particular  congregation,  for  the  instruction, 
edification  and  comfort  of  the  whole  body.  To  the 
Church  Session  it  belongs  to  bind  and  loose  ;  to 
admit  to  the  communion  of  the  Church,  with  all 
its  privileges  ;  to  take  cognizance  of  all  departure 
from  the  purity  of  faith  or  practice ;  to  try,  cen- 
sure, acquit,  or  excommunicate  those  who  are 
charged  with  offences ;  to  consult  and  determine 
upon  all  matters  relating  to  the  time,  place,  and 
circumstances  of  worship,  and  other  spiritual  con- 
cerns ;  to  take  order  about  catechizing  children, 
congregational  fasts  or  thanksgiving  days,  and 
all  other  observances,  stated  or  occasional ;  to  cor- 
rect, as  far  as  possible,  every  thing  that  may  tend 
to  disorder,  or  is  contrary  to  edification  ;  and  to 
digest  and  execute  plans  for  promoting  a  spirit  of  in- 
quiry, of  reading,  of  prayer,  of  order,  and  of  uni- 
versal holiness  among  the  members  of  the  Church. 
It  is  also  incumbent  on  them,  when  the  Church 
over  which  they  preside  is  destitute  of  a  pastor,  to 
take  the  lead  in  those  measures  which  may  conduce 
to  the  choice  of  a  suitable  candidate,  by  calling  the 
people  together  for  the  purpose  of  an  election, 
when  they  consider  them  as  prepared  to  make  it 
with  advantage. 


OF    THE    OFFICE.  201 

Although,  in  ordinary  cases,  the  pastor  of  the 
Church  may  he  considered  as  vested  with  the 
right  to  decide  whom  he  will  invite  to  occupy  his 
pulpit,  either  when  he  is  present,  or  occasionally 
absent ;  yet,  in  cases  of  difliculty  or  delicacy, 
and  especially  when  ministers  of  other  denomina- 
tions api)ly  for  the  use  of  the  pulpit,  it  is  the 
prerogative  of  the  Church  Session,  to  consider 
and  decide  on  the  application.  And  if  there  be 
any  fixed  difference  of  opinion  between  the 
Pastor,  and  the  other  members  of  the  Session,  in 
reference  to  this  matter,  it  is  the  privilege  and 
duty  of  either  party  to  request  the  advice  of  their 
Presbytery  in  the  case. 

In  the  Church  Session,  whether  the  Pastor 
be  present  and  presiding  or  not,  every  member 
has  an  equal  voice.  The  vote  of  the  most 
humble  and  retiring  Ruling  Elder,  is  of  the 
same  avail  as  that  of  his  Minister.  So  that  no 
Pastor  can  carry  any  measure  unless  he  can 
obtain  the  concurrence  of  a  majority  of  the 
Eldership.  And  as  the  whole  spiritual  govern- 
ment of  each  Church  is  committed  to  its  bench 
of  Elders,  the  Session  is  competent  to  regulate 
every  concern,  and  to  correct  every  thing  which 
they  consider  as  amiss  in  the  arrangements  or 
affairs  of  the  Church,  which  admits  of  correction. 
Every  individual  of  the  Session,  is  of  course, 
competent  to  propose  any  new  service,  plan,  or 
measure,  which  he  believes  will  be  for  the  benefit 
of  the  congregation,  and  if  a  majority  of  the 
Elders  concur  with  him  in  opinion,  it  may  be 
adopted.  If,  in  any  case,  however,  there  should 
be  a  diiTerence  of  opinion  between  the  Pastor  and 
the  Elders,  as  to  the  propriety  or  practicability 
©f  any  measure  proposed,  and  insisted  on  by  the 


202  NATURE    AND    DUTIES 

latter,  there  is  an  obvious  and  effectual  constitu- 
tutional  remedy ;  a  remedy,  however,  which 
ought  to  be  resorted  to  with  prudence,  caution, 
and  prayer.  The  opinions  and  wishes  of  the 
Pastor  ought,  undoubtedly,  to  be  treated  with  the 
most  respectful  delicacy.  Still  they  ought  not 
to  be  suflered,  when  it  is  possible  to  avoid  it,  to 
stand  in  the  way  of  a  great  and  manifest  good. 
When  such  an  alternative  occurs,  the  remedy 
alluded  to  may  be  applied.  On  an  amicable 
reference  to  the  Presbytery,  that  body  may  decide 
the  case  between  the  parties. 

And  as  the  members  of  the  Church  Session, 
whether  assembled  in  their  judicial  capacity  or 
not,  are  the  Pastor's  counsellors  and  colleagues, 
in  all  matters  relating  to  the  spiritual  rule  of  the 
Church  ;  so  it  is  their  official  duty  to  encourage, 
sustain,  and  defend  him,  in  the  faithful  discharge 
of  his  duty.  It  is  deplorable,  when  a  minister 
is  assailed  for  his  fidelity,  by  the  profane  or  the 
worldly,  if  any  portion  of  the  Eldership,  either 
take  part  against  him,  or  shrink  from  his  active 
and  determined  defence.  It  is  not  meant,  of 
course,  that  they  are  to  consider  themselves  as 
bound  to  sustain  him  in  every  thing  he  may  say 
or  do,  whether  right  or  wrong ;  but  that,  when 
they  really  believe  him  to  be  faithful,  both  to 
truth  and  duty,  they  should  feel  it  to  be  their 
duty  to  stand  by  him,  to  shield  him  from  the 
arrows  of  the  wicked,  and  to  encourage  him,  as 
far  as  he  obeys  Christ. 

But  besides  those  duties  which  pertain  to 
Ruling  Elders,  with  the  Pastor,  in  their  collective 
capacity,  as  a  judicatory  of  the  Church ;  there 
are  others  which  are  incumbent  on  them  at  all 
times,  in  the  intervals  of  their  judicial  meetings, 


or    THE    OFFICE.  203 

and  by  the  due  discharge  of  which  they  may  be 
constantly  edifying  the  body  of  Christ.  It  is 
their  duty  to  have  an  eye  of  inspection  and  care 
over  all  the  members  of  the  congregation  ;  and, 
for  this  purpose,  to  cultivate  a  universal  and 
intimate  acquaintance,  as  far  as  may  be,  with 
every  family  in  the  flock  of  which  they  are 
made  "  overseers."  They  are  bound  to  watch 
over  the  children  and  youth,  and  especially  bap- 
tized children,  with  paternal  vigilance,  recog- 
nizing and  affectionately  addressing  them  on  all 
proper  occasions  ;  giving  them,  and  their  parents 
in  reference  to  them,  seasonable  counsel,  and 
putting  in  the  Lord's  claim  to  their  hearts  and 
lives,  as  the  children  of  the  Church.  It  is  their 
duty  to  attend  to  the  case  of  those  who  are 
serious,  and  disposed  to  inquire  concerning  their 
eternal  interests ;  to  converse  with  them,  and, 
from  time  to  time,  to  give  information  concern- 
ing them  to  the  Pastor.  It  is  their  duty  to  take 
notice  of,  and  admonish,  in  private,  those  who 
appear  to  be  growing  careless,  or  falling  into 
habits  in  any  respect  criminal,  suspicious,  or 
unpromising.  It  is  their  duty  to  visit  and  pray 
with  the  sick,  as  far  as  their  circumstances 
admit,  and  to  request  the  attendance  of  the  Pastor 
on  the  sick,  and  the  dying,  when  it  may  be 
seasonable  or  desired.  It  is  incumbent  on  them 
to  assist  the  Pastor  in  maintainino;  meetinji-s  for 
social  prayer,  to  take  part  in  conducting  the 
devotional  exercises  in  those  meetings;  to  pre- 
side in  them  when  the  Pastor  is  absent ;  and,  if 
they  are  endowed  with  suitable  gifts,  under  his 
direction,  occasionally  to  drop  a  word  of  in- 
struction and  exhortation  to  the  people  in  those 
social   meetings.     If  the  officers  of  the  Church 


204  NATURE    AND    DUTIES 

neglect  these  meetings,  (the  importance  of  which 
cannot  be  estimated,)  there  is  every  reason  to 
apprehend  that  they  will  not  be  duly  honoured 
or  attended  by  the  body  of  the  people.  It  is 
the  duty  of  Ruling  Elders,  also,  to  visit  the 
members  of  the  Church  and  their  families,  with 
the  Pastor,  if  he  request  it ;  without  him,  if  he 
do  not ;  to  converse  with  them ;  to  instruct  the 
ignorant ;  to  confirm  the  wavering ;  to  caution 
the  unwary ;  to  reclaim  the  wandering ;  to 
encourage  the  timid,  and  to  excite  and  animate 
all  classes  to  a  faithful  and  exemplary  discharge 
of  duty.  It  is  incumbent  on  them  to  consult 
frequently  and  freely  with  their  Pastor,  on  the 
interests  of  the  flock  committed  to  their  charge ; 
to  aid  him  in  forming  and  executing  plans  for 
the  welfare  of  the  Church  ;  to  give  him,  from 
time  to  time,  such  information  as  he  may  need, 
to  enable  him  to  perform  aright  his  various 
and  momentous  duties ;  to  impart  to  him,  with 
affectionate  respect,  their  advice ;  to  support 
him  with  their  influence  ;  to  defend  his  reputa- 
tion ;  to  enforce  his  just  admonitions ;  and,  in  a 
word,  by  every  means  in  their  power,  to  pro- 
mote the  comfort,  and  extend  the  usefulness  of 
his  labours. 

Although  the  Church  Session  is  not  competent 
to  try  the  Pastor,  in  case  of  his  falling  into  any 
delinquency,  either  of  doctrine  or  practice ;  yet 
if  the  members  observe  any  such  delinquency, 
it  is  not  only  their  privilege,  but  their  duty,  to 
admonish  him,  tenderly  and  respectfully,  yet 
faithfully,  in  private;  and,  if  necessary,  from 
time  to  time;  and,  if  the  admonition  be  without 
effect,  and  they  think  the  edification  of  the  Church 
admits  and  demands  a  public  remedy,  they  ought 


OF   THE    OFFICE.  205 

to  represent  the  case  to  the  Presbytery,  as  before 
sug'^csted  in  other  cases,  and  request  a  redress 
of  the  grievance. 

But  the  functions  of  the  Ruling  Elder  are  not 
confined  to  the  cono;re^ation  of  which  he  is  one 
of  the  rulers.  It  is  his  duty  at  such  times,  and 
in  such  order  as  the  constitution  of  the  Church 
requires,  to  take  his  seat  in  the  higher  judicato- 
ries of  the  Church,  and  there  to  exercise  his 
ofiicial  share  of  counsel  and  authority.  In  every 
Presbytery,  Synod,  and  General  Assembly  of  the 
Presbyterian  Church,  at  least  as  many  Ruling  as 
Teaching  Elders  are  entitled  to  a  place  ;  and  in 
all  the  Ibrmer,  as  well  as  the  latter,  have  an  op- 
portunity of  exerting  an  important  influence  in 
the  great  concerns  of  Zion.  Every  congregation, 
whether  provided  with  a  Pastor  or  vacant,  is  en- 
titled, besides  the  Pastor,  (where  there  is  one,)  to 
be  represented  by  one  Ruling  Elder,  in  all  meet- 
ings of  the  Presbytery  and  Synod  ;  and,  as  in 
those  bodies,  vacant  congregations,  and  those 
which  are  supplied  with  Pastors,  are  equally  re- 
presented, each  by  an  Elder,  it  is  manifest  that, 
if  the  theory  of  our  ecclesiastical  constitution  be 
carried  into  effect,  there  will  always  be  a  greater 
number  of  Ruling  Elders  than  of  Pastors  present. 
In  the  General  Assembly,  according  to  our  con- 
stitutional plan,  the  numbers  of  each  are  pre- 
cisely equal. 

In  these  several  Judicatories  the  Ruling  Elder 
has  an  equal  vote,  and  the  same  power,  in  every 
respect,  with  the  Pastors.  He  has  the  s:ime  pri- 
vilege of  originating  plans  and  measures,  and  of 
carrying  them,  provided  he  can  induce  a  majority 
of  the  body  to  concur  in  his  views;  and  thus  may 
become  the  means  of  imparting  his  impressions, 
18 


206  NATURE    AND    DUTIES 

and  producing  an  influence  greatly  beyond  the 
particular  congregation  with  which  he  is  con- 
nected, and,  indeed,  throughout  the  bounds  of  the 
Presbyterian  Church  in  the  United  States.  This 
consideration  serves  to  place  the  nature  and  the 
importance  of  the  office  in  the  strongest  light. 
He  who  bears  it,  has  the  interest  of  the  Church, 
as  a  spiritual  trust,  as  really  and  solemnly,  though 
not  in  all  respects  to  the  same  extent,  committed 
to  him,  as  the  Elder,  who  "  labours  in  the  word 
and  doctrine."  He  not  only  has  it  in  his  power, 
but  is  daily  called,  in  the  discharge  of  his  official 
duties,  to  watch  over,  inspect,  regulate,  and  edify 
the  body  of  Christ :  to  enlighten  the  ignorant ;  to 
admonish  the  disorderly  ;  to  reconcile  differences  ; 
to  correct  every  moral  irregularity  and  abuse 
within  the  bounds  of  his  charge  ;  and  to  labour 
without  ceasing  for  the  promotion  of  the  cause  of 
truth,  piety,  and  universal  righteousness  in  the 
Church  to  which  he  belongs,  and  wherever  else  he 
has  an  opportunity  of  raising  his  voice,  and  ex- 
erting his  influence. 

But  when  it  is  considered  that  those  who  bear 
the  office  in  question,  are  called  upon,  in  their 
turn,  to  sit  in  the  highest  Judicatories  of  the 
Church  ;  and  there  to  take  their  part  in  deliberat- 
ing and  deciding  on  the  most  momentous  questions 
which  can  arise  in  conducting  ecclesiastical  affairs: 
— when  we  reflect  that  they  are  called  to  deliberate 
and  decide  on  the  conformity  of  doctrines  to  the 
word  of  God  :  to  assist,  as  judges,  in  the  trial  of 
heretics,  and  every  class  of  offenders  against  the 
purity  of  the  Gospel ;  and  to  take  care  in  their 
respective  spheres,  that  all  the  ordinances  of 
Christ's  house  be  preserved  pure  and  entire:— 
when,  in  a  word,  we  recollect  that  they  are  o]> 


OF    THE    OFFICE.  207 

dained  for  the  express  purpose  of  overseeing  and 
guarding  the  most  precious  concerns  of  the 
Church  on  earth  ; — concerns  which  may  have  a 
bearing,  not  merely  on  the  welfare  of  a  single 
individual  or  congregation  ;  but  on  the  great  in- 
terests of  orthodoxy  and  piety  among  millions; — 
we  may  surely  conclude  without  hesitation,  that 
the  office  which  they  sustain  is  one,  the  impor- 
tance of  which  can  scarcely  be  overrated  ;  and 
that  the  estimate  which  is  commonly  made  of  its 
nature,  duties,  and  responsibility,  is  far — very  far 
from  being  adequate. 

If  this  view  of  the  nature  and  importance  of 
the  office  before  us,  be  admitted,  the  question  very 
naturally  arises,  whether  it  be  correct  to  call  this 
class  of  Elders,  Lay-Klders ;  or  whether  they 
have  not  such  a  strictly  ecclesiastical  character 
as  should  prevent  the  use  of  that  language  in 
speaking  of  them  ?  This  is  one  of  the  points  in 
the  present  discussion,  concerning  which,  the 
writer  of  this  Essay  frankly  confesses  that  he  has, 
in  some  measure,  altered  his  opinion.  Once  he 
was  disposed  to  confine  the  epithet  clerical  to 
Teaching  Elders,  and  to  designate  those  who 
ruled  only,  and  did  not  teach,  as  lay-K\ders.  But 
more  mature  inquiry  and  reflection  have  led  him 
first  to  doubt  the  correctness  of  this  opinion,  and 
finally  to  be  persuaded,  that  so  far  as  the  distinc- 
tion between  Clergy  and  Laity  is  proper  at  all, 
it  ought  not  to  be  made  the  point  of  distinction 
between  these  two  classes  of  Elders  ;  and  that, 
when  we  speak  of  the  one  as  Clergymen,  and 
the  other  as  Laymen,  we  are  apt  to  convey  an 
idea  altogether  erroneous,  if  not  seriously  mis- 
chievous. 

Some  judicious  and  pious   men   have,  indeed, 


208  NATURE    AND    DUTIES 

expressed    serious    doubts    whether    the    terms 
Clergy  and  Laity  ought  ever  to  have  been  intro- 
duced into  our  theological  nomenclature.     But  it 
is  not  easy  to  see  any  solid  reason  for  this  doubt. 
Is  it  wise  to  contend  about  terms,  when  the  things 
intended  to  be  expressed  by  them  are  fully  under- 
stood, and  generally  admitted  ?     The  only  ques- 
tion, then,  of  real  importance  to  be  decided  here, 
is  this — Does  the  New  Testament  draw  any  dis- 
tinct line  between  those  who  hold  spiritual  offices 
in  the  Church,  and  those  who  do  not?     Does  it 
represent  the  functions  pertaining  to  those  offices 
as  confined  to  them,  or  as  common  to  all  Chris- 
tians ?     Now,  it  seems  impossible  to  read  the  Acts 
of  the  Apostles,  and  the  several  Apostolical  Epis- 
tles, especially  those  to  Timothy  and  Titus ;  and 
to  examine  in  connexion  with  these,  the  writings 
of  the  "  Apostolical  Fathers,"  without  perceiving 
that  the  distinction  between  those  who  bore  office 
in  the  Church,  and  private  Christians,  was  clearly 
made,  and  uniformly  maintained,  from  the  very 
origin  of  the  Church.     That   the  terms.  Clergy 
and  Laity,  are  not  found  in  the  New  Testament, 
nor  in  some  of  the  earliest  uninspired  writers,  is 
freely  granted.    But  is  not  the  distinction  intended 
to  be  expressed  by  these  terms  evidently  found  in 
Scripture,  and  in  all  the  early  Fathers  ?     Nothing 
can   be    more    indubitably   clear.     The  titles   of 
"  Rulers"  in  the  house  of  God  ; — "  Ambassadors 
of    Christ ;" — "  Stewards    of    the    mysteries    of 
God  ;" — "  Bishops,   Leaders,  Overseers,  Elders, 
Shepherds,  Guides,    Ministers,"   &c.,    as    distin- 
guished from  those  to  whom  they  ministered,  are 
so  familiar  to  all  readers  of  the  New  Testament, 
that  it  would  be   a  waste  of  time  to  attempt   to 
illustrate  or  establish  a  point  so  unquestionable. 


OF    THE    OFFICE.  209 

If  the  inspired  writers  every  where  represent  cer- 
tain spiritual  offices  in  the  Church  as  appointed 
by  God ;  if  they  represent  those  who  sustain 
these  offices,  as  alone  authorized  to  perform  cer- 
tain sacred  functions  ;  and  teach  us  to  consider 
all  others  who  attempt  to  perform  them,  as 
criminal  invaders  of  a  Divine  ordinance ;  then 
surely  the  whole  distinction  intended  to  be  ex- 
pressed by  the  terms  Clergy  and  Laity,  is  evi- 
dently, and  most  distinctly  laid  down  by  the  same 
authority  which  founded  the  Church. 

The  word  K^poi  properly  signifies  a  lot..  And 
as  the  land  of  Canaan — the  inheritance  of  the 
Israelites — was  divided  among  them  by  lot,  the 
word,  in  process  of  time,  came  to  signify  an  in- 
heritance. In  this  figurative,  or  secondary  sense, 
the  term  is  evidently  employed  in  1  Peter  v.  3, 
Under  the  Old  Testament  dispensation,  the  peculiar 
people  of  God  were  called  (Septuagint  translation) 
his  K\r\po<i,  or  inheritance.  Of  this  we  have  exam- 
ples in  Deuteronomy  iv.  20,  and  ix.  29.  The 
term  in  both  these  passages,  is  manifestly  applied 
to  the  whole  body  of  the  nation  of  Israel,  as  God's 
inheritance,  or  peculiar  people.  Clemens  Ro- 
manus,  one  of  the  "Apostolical  Fathers,"  speaking 
of  the  Jewish  economy,  and  having  occasion  to 
distinguish  between  the  priests  and  the  common 
people,  calls  the  latter  XaiVoj.  Clemens  Alexan- 
drinus,  towards  the  close  of  the  second  century, 
speaks  of  the  Apostle  John  as  having  set  apart  such 
persons  for  "clergymen"  {K\r\ii>Qi)  as  were  signified 
to  him  by  the  Holy  Ghost.  And  in  the  writings 
of  Tertullian,  Origen,  and  Cyprian,  the  terms 
"  clergy"  and  "  laity"  occur  with  a  frequency 
which  shows  that  they  were  then  in  general  use. 
Jerome  observes,  that  ministers  are  called  Clericiy 
18* 


210  NATURE    AND    DUTIES 

either  because  they  are  peculiarly  the  lot  and  por- 
tion of  the  Lord  ;  or  because  the  Lord  is  their  lot, 
that  is,  their  inheritance.  Hence  that  learned  and 
pious  Father  takes  occasion  to  infer; — "That  he 
who  is  God's  portion  ought  so  to  exhibit  himself, 
that  he  may  be  truly  said  to  possess  God,  and  to 
be  possessed  by  Him."* 

And  as  we  have  abundant  evidence  that  eccle- 
siastical men  were  familiarly  called  Clerici^  or 
"  Clergymen,"  from  the  second  century  ;  so  we 
have  the  same  evidence  that  this  term  was  em- 
ployed to  designate  all  ecclesiastical  men.  That 
is,  all  persons  who  had  any  spiritual  office  in  the 
Church,  were  called  by  the  common  name  of  Cle- 
rici,  or  "  Clergymen."  It  was  applied,  continu- 
ally to  Elders  and  Deacons,  as  well  as  to  Bishops 
or  Pastors.  Nay,  in  the  third  century,  when  not 
only  the  inceptive  steps  of  Prelacy  became  visible, 
but  when  the  same  spirit  of  innovation  had  also 
brought  in  a  number  of  inferior  orders;  such  as 
sub-Deacons,  Readers,  Acolyths,  &c.,  these  infe- 
rior orders  were  all  Clerici.  Cyprian,  speaking  of 
a  sub-Deacon,  and  also  of  a  Reader,  calls  them 
both  Clerici.  The  ordination  of  such  persons, 
(for  it  seems  they  were  all  formally  ordained,)  he 
calls  Ordinationes  Clericoi  ;  and  the  letters  which 
lie  transmitted  by  them,  he  styles  Literce  Clericce, 
The  same  fact  may  be  clearly  established  from  the 
writings  of  Ambrose,  Hilary,  and  Epiphanius,  and 
from  the  canons  of  the  Council  of  Nice.  Indeed 
there  seems  reason  to  believe,  that  in  the  fourth 
and  fifth  centuries,  and  subsequently,  the  title  of 
Clerici  was  not  only  given  to  all  the  inferior  orders 
of  ecclesiastical  men,  but  was  more  frequently  and 

*  Epist.  2.  ad  Nepotian.  5. 


OF    THE    OFFICE.  211 

punctiliously  applied  to  them,  than  to  their  supe- 
riors, who  were  generally  addressed  by  their 
more  distinctive  and  honourable  titles.  Those 
who  recollect  that  learning,  during  the  dark  ages, 
was  chiefly  confined  to  the  ministers  of  religion  ; 
that  few,  excepting  persons  of  that  profession,  were 
able  to  read  and  write ;  and  that  the  whimsical 
privilege,  commonly  called  "  benefit  of  Clergy," 
grew  out  of  the  rare  accomplishment  of  being  able 
to  read;  will  be  at  no  loss  to  trace  the  etymology 
of  the  word  clerk  (clericus^)  or  secretary,  as  used 
to  designate  one  who  officiates  as  the  reader  and 
writer  of  a  public  body. 

To  distinguish  the  mass  of  private  Christians 
from  those  who  bore  office  in  the  Church,  they 
were  designated  by  several  names.  They  were 
sometimes  called  XaiVcoi,  laid,  laymen,  from  Xaoj, 
popuhjs  ;  sometimes  jJtwroi,  "  private  men,"  from 
t^'Of,  privatus,  (Acts  iv.  13;)  sometimes  /3iwri>co(, 
i.  e.  ♦'  seculars,"  from  /?«»?,  which  signifies  a  secu- 
lar life.  Soon  after  the  apostolical  age,  common 
Christians  were  frequently  called  a»'^p£f  cv^Xrjo-faart/cof, 
"men  of  the  Church,"  i.  e.  persons  not  belonging 
either  to  Jewish  Synagogues,  or  Pagan  temples,  or 
heretical  bodies,  but  members  of  the  church  of 
Christ.  Afterwards,  however,  the  title  Ecclesi- 
astics, became  gradually  appropriated  to  persons  in 
oflice  in  the  Church.* 

The  quotations  made,  in  a  former  chapter,  from 
Augustine,  and  the  writings  of  some  other  Fathers 
about  his  time,  in  which  they  seem  to  distinguish 
between  the  Clergy  and  the  Elders  may  seem  to 
militate  with  the  foregoing  statement.     But  in  re- 


*  See  Stephani  Thesaurus,  and  Bingham's  Origines 
Ecclesiastical 


212  NATrRE    AND    DUTIES 

ference  to  these  passages,  the  learned  Voetius, 
vhile  he  quotes  them,  as  decisive  of  the  general 
fact  of  the  early  existence  of  the  Eiders  under 
consideration,  supposes  that  the  office,  in  the  fourth 
and  lifth  centuries,  was  beginning  to  fall  into  dis- 
use;  and  that,  of  course,  though  it  was  still  found 
in  some  Churches,  it  began  to  be  spoken  of  with 
less  respect  and  sometimes  to  be  denied  a  place 
among  the  offices  strictly  clerical.* 

But,  after  all,  there  is  no  real  difficulty  as  to  this 
point.  For  although  the  terms  "clergy"  and 
*'  clerical"  were  pretty  generally  applied  to  all 
classes  of  Church  officers,  even  the  lowest,  in  the 
third,  fourth,  and  fifth  centuries,  yet  this  was  not 
always  the  case.  Thus  in  the  Apostolical  Canons, 
which  were  probably  composed  in  the  fourth  or 
fifth  centuries,  there  is  an  express  distinction  made 
between  the  Deacons  and  the  Clergy.  In  the 
third  and  fourth  Canons,  having  ordered  what 
sorts  of  first  fruits  should  be  sent  to  the  Church, 
and  what  to  the  home  of  the  Bishop  and  Presby- 
ters, it  ordains  as  follows :  "  Now  it  is  manifest 
that  they  are  to  be  divided  by  them  among  the 
Deacons  and  the  Clergy."  From  cases  of  this 
kind  we  may  evidently  infer  that,  although  all 
kinds  of  ecclesiastical  officers  were  generally 
ranked  among  the  Clergy,  during  the  period  just 
mentioned,  yet  this  was  not  invariably  so  ;  and,  of 
course,  no  inference  can  be  drawn  from  occasional 
diversity  of  expression  as  to  this  matter. 

Now,  if  this  historical  deduction  of  the  titles, 
Clergy  and  Laity,  be  correct,  it  is  plain  that,  ac- 
cording to  early  and  general  usage.  Ruling  Elders 
ought  not   to  be  styled    laymen,  or    lay-Elders. 

*  Politicae  Ecclesiasticae,  par.  ii.  Lib.  ii.  Tract,  iii. 


OF    THE    OFFICE.  Si 3 

They  are  as  really  in  office ;  they  as  really  bear 
an  office  of  Divine  appointment,  an  office  of  a  high 
and  spiritual  nature,  and  an  office,  the  functions 
of  which  cannot  be  rightfully  performed,  but  by 
those  who  are  regularly  set  apart  to  it,  as  any  other 
officer  of  the  Christian  Church.  They  are  as 
really  a  portion  of  God's  lot;  as  really  set  over 
the  laity,  or  body  of  the  people  as  the  most  distin- 
guished and  venerated  minister  of  Jesus  can  be, 
VVhether,  therefore,  we  refer  to  early  usage,  or  to 
strict  philological  import.  Ruling  Elders  are  as 
truly  entitled  to  the  name  of  Clergy,  in  the  only 
legitimate  sense  of  that  term,  that  is,  they  are  as 
truly  ecclesiastical  officers  as  those  who  "  labour 
in  the  word  and  doctrine." 

The  scope  of  the  foregoing  remarks  will  not,  it 
is  hoped,  be  mistaken.  The  author  of  this  Essay 
has  no  zeal  either  for  retaining  or  using  the  terms 
Clergy  and  Laity.  So  far  as  the  former  term  has 
been  heretofore  used,  or  may  now  be  intended,  to 
convey  the  idea  of  a  "  privileged  order  "  in  the 
Church  ;  a  dignified  body,  lifted  up,  in  rank  and 
claim,  above  the  mass  of  the  Church  members  ;  in 
a  word,  as  designating  a  set  of  men,  claiming  to 
be  vicars  of  Christ,  keepers  of  the  human  con- 
science, and  the  only  channels  of  grace,  he  dis- 
claims and  abhors  it.  He  is  a  believer  in  no  such 
meaning  or  men.  But  so  far  as  it  is  intended  to 
designate  those  who  are  clothed  with  ecclesiastical 
office,  under  the  authority  of  Christ,  and  autho- 
rized to  discharge  some  important  spiritual  func- 
tions, which  the  body  of  the  Church  members  are 
not  authorized  to  perform,  and  to  mark  the  dis- 
tinction between  these  two  classes,  the  writer  is 
of  the  opinion  that  the  language  may  be  defended, 
and  that  either  that,  or  some  other  of  equivalent 


214  NATURE    AND    DUTIES 

import,  ought  to  be  used,  nay,  must  be  used,  if  we 
would  be  faithful  to  the  New  Testament  view  of 
ecclesiastical  office,  as  an  ordinance  of  Jesus  Christ. 
And  if  the  term  Clergy,  in  this  humble.  Christian, 
and  only  becoming  sense,  be  applied  to  those  who 
preside  in  the  dispensation  of  public  ordinances  ; 
it  may  with  equal  propriety,  be  applied  to  those 
who  preside  with  pastors,  in  the  inspection  and 
rule  of  the  Church. 

If  any  should  be  disposed  to  remark,  on  this 
subject,  that  the  use  of  the  term  Clergy  is  so  ap- 
propriated by  long  established  public  habit,  to  a 
particular  class  of  ecclesiastical  officers,  that  there 
can  be  no  hope  that  the  mass  of  the  community 
will  be  reconciled  to  an  extension  of  the  title  to 
Ruling  Elders  ; — the  answer  is — be  it  so.  The 
writer  of  this  volume  is  neither  vain  enough  to  ex- 
pect, nor  ambitious  enough  to  attempt,  a  change 
in  the  popular  language  to  the  amount  here  sup- 
posed. But  he  protests  against  the  continued  use 
of  the  term  lay-Elder,  as  really  adapted  to  make 
an  erroneous  impression.  Let  the  class  of  officers 
in  question  be  called  Ruling  Elders.  Let  all 
necessary  distinction  be  made  by  saying : — 
**  Ministers,  or  pastors.  Ruling  Elders,  Deacons, 
and  the  Laity,  or  body  of  the  people."  This  will 
be  in  conformity  with  ancient  usage.  This  will 
DC  maintaining  every  important  principle.  This 
can  offend  none ;  and  nothing  more  will  be  desired 
by  any. 

Were  the  foregoing  views  of  the  nature  and 
duties  of  the  Elder's  office  generally  adopted,  duly 
appreciated,  and  faithfully  carried  out  into  prac- 
tice, what  a  mighty  change  would  be  effected  in 
our  Zion  !  With  what  a  different  estimate  of  the 
obligations  and  responsibilities  which  rest  upon 


OF    THE    OFFICE.  215 

them,  would  the  candidates  for  this  office  enter  on 
Iheir  sacred  work  !  And  with  what  different  feel- 
.ngs  would  the  mass  of  the  people,  and  especially 
all  who  love  the  cause  of  Christ,  regard  these 
spiritual  Counsellors  and  Guides,  in  their  daily- 
walks,  and  particularly  in  their  friendly  and  offi- 
cial visits  !  This  is  a  change  most  devoutly  to  be 
desired.  The  interests  of  the  Church  are  more  in- 
volved in  the  prevalence  of  just  opinions  and  prac- 
tice in  reference  to  this  office,  than  almost  any 
other  that  can  be  named.  Were  every  congrega- 
tion, besides  a  wise,  pious  and  faithful  pastor,  fur- 
nished wifh  eight  or  ten  Elders,  to  co-operate  with 
him  in  all  his  parochial  labours,  on  the  plan  which 
has  been  sketched  ;  men  of  wisdom,  faith,  prayer, 
and  Christian  activity  ;  men  willing  to  deny  and 
exert  themselves  for  the  welfare  of  Zion  ;  men 
alive  to  the  importance  of  every  thing  that  relates 
to  the  orthodoxy,  purity,  order  and  spirituality  of 
the  Church,  and  ever  on  the  watch  for  opportuni- 
ties of  doing  good  ;  men,  in  a  word,  willing  to 
*'  take  the  oversight  "  of  the  flock  in  the  Lord, 
and  to  labour  without  ceasing  for  the  promotion 
of  its  best  interests  : — were  every  Church  furnish- 
ed with  a  body  of  such  Elders — can  any  one  doubt 
that  knowledge,  order,  piety,  and  growth  in  grace, 
as  well  as  in  numbers,  would  be  as  common  in 
our  Churches,  as  the  reverse  is  now  the  prevailing 
state  of  things,  in  consequence  of  the  want  of  fide- 
lity on  the  part  of  those  who  are  nominally  the 
overseers  and  guides  of  the  flock  ? 

While  discussing  the  nature  of  this  officp,  and 
ihe  duties  which  pertain  to  it,  it  seems  to  be  natu- 
ral to  offer  a  few  remarks  on  the  manner  in  w  hich 
those  who  bear  it  ought  to  be  treated  by  the 
members  of  the  Church  :  in  other  words,  on  the 


210  NATURE    A^D    DUTIES 

duties    which    the   Church    owes    to    her  Ruling 
Elders. 

And  here  the  discerning  and  pious  mind  will  be 
at  no  loss  to  perceive  that  these  duties  are  correla- 
tive to  those  which  the  Rulers  owe  to  the  Church. 
That  is,  if  they  are  the  spiritual  Rulers  of  the 
Church,  and  bound  to  perform  daily,  and  with 
fidelity  and  zeal,  the  duties  which  belong  to  this 
station  ;  it  is  evident  that  the  members  of  the 
Church  are  bound  to  recognize  them  in  the  same 
character,  and  to  honour  and  treat  them  as  their 
spiritual  guides.  Were  it,  then,  in  the  power  of 
the  writer  of  this  volume  to  address  the  members 
of  every  Presbyterian  Church  in  the  United  States, 
he  would  speak  to  them  in  some  such  language  as 
the  following  : 

Christian  Brethren. 

Every  consideration  which  has  been  urged  to 
show  the  importance  of  and  duties  belonging  to.  the 
office  of  Ruling  Elders,  ought  to  remind  you  of 
the  important  duties  which  you  owe  to  them.  Re. 
member,  at  all  times,  that  they  are  your  ecclesias- 
tical Rulers  ;  Rulers  of  your  own  choice  ;  yet  by 
no  means  coming  to  you  in  virtue  of  mere  human 
authority  ;  but  in  the  name  and  by  the  appoint- 
ment of  the  great  Head  of  the  Church,  and,  of 
course,  the  "  ministers  of  God  to  you  for  good." 

In  all  your  views  and  treatment  of  them,  recog- 
nize this  character.  Obey  them  "in  the  Lord," 
that  is,  for  his  sake,  and  as  far  as  they  bear  rule 
agreeably  to  his  word.  "  Esteem  them  very  highly 
in  love  for  their  work's  sake."  And  follow  them 
daily  with  your  prayers,  that  God  would  bless 
them,  and  make  them  a  blessing.  Reverence  them 
as  your  leaders.     Bear  in  mind  the  importance  of. 


OF    THE    OFFICE.  217 

their  office,  the  arduousncss  of  their  duties,  and 
the  difficulties  with  which  they  have  to  contend. 
Countenance,  and  sustain  them  in  every  act  of 
fidelity  ;  make  allowance  for  their  infirmities  ;  and 
be  not  unreasonable  in  your  expectations  from 
them. 

Many  are  ready  to  criminate  the  Elders  of  the 
Church,  for  not  taking  notice  of  particular  offences, 
as  speedily,  or  in  such  manner,  as  they  expect. 
And  this  disposition  to  find  fault  is  sometimes  in- 
dulged by  persons  who  have  never  been  so  faith- 
ful themselves  as  to  give  that  information  which 
they  possessed,  respecting  the  alleged  oflfences ;  or 
wiio,  when  called  upon  publicly  to  substantiate 
that  which  they  have  privately  disclosed,  have 
drawn  back,  unwilling  to  encounter  the  odium  or 
the  pain  of  appearing  as  accusers,  or  even  as  wit- 
nesses. Such  persons  ought  to  be  the  last  to  cri- 
minate Church  officers  for  supposed  negligence 
of  discipline.  Can  your  Rulers  take  notice  of  that 
which  never  comes  to  their  knowledge?  Or  can 
you  expect  them,  as  prudent  men,  rashly  to  set  on 
foot  a  judicial  and  public  investigation  of  things, 
concerning  which  many  are  ready  to  whisper  in 
private,  but  none  willing  to  speak  with  frankness 
before  a  court  of  Christ  .'  Besides,  let  it  be  recol- 
lected, that  the  session  of  almost  every  Church 
is  sometimes  actually  engaged  in  investigating 
charges,  in  removing  offences,  and  in  composing 
ctifiercnccs,  which  many  suppose  they  are  utterly 
neglecting,  merely  because  they  do  not  judge  it  to 
be  for  edification,  in  all  cases,  to  proclaim  what 
they  have  done,  or  are  doing,  to  the  congregation 
at  large. 

Your  Elders  will  sometimes  be  called — God 
grant  that  it  may  seldom  occur ! — but  they  will 
19 


218  NATURE    A>'D    DUTIES 

sometimes  be  called  to  the  painful  exercise  of 
discipline.  Be  not  offended  with  them  for  the 
performance  of  this  duty.  Rather  make  the 
language  of  the  Psalmist  your  own  ; — "  Let  the 
righteous  smite  me,  it  shall  be  a  kindness  ;  and 
let  him  reprove  me,  it  shall  be  an  excellent  oil, 
which  shall  not  break  my  head."  Add  not  to 
the  bitterness  of  their  official  task,  by  discovering 
a  resentful  temper,  or  by  indulging  in  reproach- 
ful language,  in  return  for  their  fidelity.  Surely 
the  nature  of  the  duty  is  sufficiently  self-denying 
and  distressing,  without  rendering  it  more  so  by 
unfriendly  treatment.  Receive  their  private 
warnings  and  admonitions  with  candour  and 
affectionate  submission.  Treat  their  public  acts, 
however  contrary  to  your  wishes,  with  respect 
and  reverence.  If  they  be  honest  and  pious 
men,  can  they  do  less  than  exercise  the  discipline 
of  Christ's  house,  against  such  of  you  as  walk 
disorderly '?  Nay,  if  you  be  honest  and  pious 
yourselves,  can  you  do  less  than  approve  of. 
their  faithfulness  in  exercising  that  discipline? 
If  you  were  aware  of  all  the  difficulties  which 
attend  this  part  of  the  duty  of  your  Eldership, 
you  would  feel  for  them  more  tenderly,  and 
judge  concerning  them  more  candidly  and  indul- 
gently than  you  are  often  disposed  to  do.  Here 
you  have  it  in  your  power,  in  a  very  important 
degree,  to  lessen  their  burdens,  and  to  strengthen 
their  hands. 

When  your  Elders  visit  your  families,  for  the 
purpose  of  becoming  acquainted  with  them,  and 
of  aiding  the  Pastor  in  ascertaining  the  spiritual 
state  of  the  flock,  remember  that  it  is  not 
officious  intrusion.  It  is  nothing  more  than  their 
duty.     Receive   them,  not  as   if  you    suspected 


OF    THE    OFFICE.  219 

t])em  of  having  come  as  spies  or  busy  intruders, 
but  vvitli  respect  and  cordiality.  Convince  them, 
by  your  treatment,  that  you  are  glad  to  see 
them  ;  that  you  wish  to  encourage  them  in  pro- 
moting the  best  interests  of  the  Church;  and 
that  you  honour  them  for  their  fidelity.  Give 
them  an  opjiortunity  of  seeing  your  children, 
and  of  ascertaining  whether  your  households  are 
making  progress  in  the  Christian  life.  Nay, 
encourage  your  children  to  put  themselves  ia 
the  way  of  the  Elders,  that  they  may  be  per- 
sonally known  to  them,  and  may  become  the 
objects  of  their  afleclionale  notice,  their  occa- 
sional exhortation,  and  their  pious  prayers. 
Converse  with  the  Elders  freely,  as  with  fathers, 
who  "  have  no  greater  joy  than  to  see  you 
walking  in  the  truth."  And  ever  give  them 
cause  to  retire  under  the  pleasing  persuasion, 
that  their  office  is  honoured,  that  their  bene- 
volent designs  are  duly  appreciated,  and  that 
their  labours  "  are  not  in  vain  in  the  Lord." 
In  short,  as  every  good  citizen  will  make  con- 
science of  vindicating  the  fidelity,  and  holding 
up  the  hands  of  the  faithful  Magistrate,  who 
firmly  and  impartially  executes  the  law  of  the 
land :  so  every  good  Christian  ought  to  feel 
himself  bound  in  conscience  and  honour,  as 
well  as  in  duty  to  his  Lord,  to  strengthen  the 
hands,  and  encourage  the  heart  of  the  spi- 
ritual Ruler,  who  evidently  seeks,  in  the  fear  of 
God,  to  promote  the  purity  and  edification  of  the 
Church. 

The  nature  of  the  office  before  us  also  leads  to 
another  remark,  v/ith  which  the  present  chapter 
will   be  closed.     It  is,  that  there  seems  to  be  a 


220      NATURE  AND  DUTIES  OF  THE  OFFICE. 

peculiar  propriety  in  the  Ruling  Elders  (and  the 
same  principle  will  apply  to  the  Deacons,  if 
there  be  any  of  this  class  of  officers  in  a  con- 
gregation) having  a  seat  assigned  them  for  sitting 
together,  in  a  conspicuous  part  of  the  Church, 
near  the  Pulpit,  during  the  public  service,  where 
they  can  overlook  the  whole  worshipping  assem- 
bly, and  be  seen  by  all.  The  considerations 
which  recommend  this,  are  numerous.  It  was 
invariably  so  in  the  Jewish  Synagogue.  The 
same  practice,  as  we  have  seen  in  a  former 
chapter,  was  adopted  in  the  early  Church,  as 
soon  as  Christians  began  to  erect  houses  for 
public  worship.  This  official  and  conspicuous 
accommodation  for  the  Elders  is  constantly  pro- 
vided in  the  Dutch  Reformed  Church,  in  this 
country,  and  it  is  believed  by  most  of  the 
Reformed  Churches  on  the  continent  of  Europe. 
It  is  adapted  to  keep  the  congregation  habitually 
reminded  who  their  Elders  are,  and  of  their 
official  authority ;  and  also  to  remind  the  Elders 
themselves,  of  their  functions  and  duties.  And 
it  furnishes  a  convenient  opportunity  for  the 
Pastor  to  consult  them  on  any  question  which 
may  occur,  either  before  he  ascends  the  Pulpit, 
or  at  the  close  of  the  service. 


(221) 


CHAPTER  X. 

DISTINCTION    BETWEEN     THE    OFFICES    OF    THE 
RULING    ELDER    AND    DEACON. 

These  offices  have  been  so  often  confounded,  and 
opinions  atterppted  to  be  maintained,  which  tend 
to  merge  the  former  in  the  latter,  that  it  is  judged 
proper  to  make  the  difference  between  them  the 
subject  of  distinct  consideration. 

The  only  account  that  we  have  in  Scripture  of 
the  origin  of  the  Deacon's  office  is  found  in  the 
following  passage,  in  the  Acts  of  the  Apostles 
vi.  1 — 6.  "And  in  those  days,  when  the  num- 
ber of  the  disciples  was  multiplied,  there  arose  a 
murmuring  of  the  Grecians  against  the  Hebrews, 
because  their  widows  were  neglected  in  the 
daily  ministration.  Then  the  twelve  called  the 
multitude  of  the  disciples  unto  them,  and  said  : 
It  is  not  reason  that  we  should  leave  the  word 
of  God  and  serve  tables.  Wherefore,  brethren, 
look  ye  out  among  you  seven  men,  of  honest 
report,  full  of  the  Holy  Ghost  and  wisdom,  whom 
we  may  appoint  over  this  business.  But  we  will 
give  ourselves  continually  to  prayer,  and  to  the 
ministry  of  the  word.  And  the  saying  pleased 
the  whole  multitude  ;  and  they  chose  Stephen, 
a  man  full*  of  faith  and  of  the  Holy  Ghost,  and 
Philip,  and  Prochorus,  and  Nicanor,  and  Timon, 
and  Parmenas,  and  Nicolas,  a  proselyte  of 
Antioch :  whom  they  set  before  the  Apostles ; 
and  when  they  had  prayed,  they  laid  their  hands 
on  them." 

19* 


222  DIFFERENCE  BETWEEW 

On  this  plain  passage  various  opinions  have 
been  entertained.  It  will  be  to  our  purpose  to 
notice  a  few  of  them. 

1.  Some  have  doubted  whether  these  were  the 
first  Deacons  chosen  by  the  direction  of  the 
inspired  Apostles.  The  learned  Dr.  Mosheim 
supposes  that  the  Church  of  Jerusalem,  from 
its  first  organization,  had  its  inferior  ministers, 
in  other  words,  its  Deacons  ;  and  that  there  is 
a  reference  to  these,  in  the  fifth  chapter,  of  the 
Acts  of  the  Apostles,  under  the  title  of  young 
men,  (^vecjrepoi  and  veavicKoi,"^  who  assisted  in  the 
interment  of  Ananias  and  Sapphira.  He  is 
confident  that  the  Seven  Deacons  spoken  of  in 
the  passage  just  cited,  were  added  to  the  ori- 
ginal number;  and  that  they  were  intentionally 
selected  from  the  foreign  Jews,  in  order  to 
silence  the  complaints  on  the  part  of  the  Gre- 
cians, of  partiality  in  the  distribution  of  the 
offerings  made  for  the  relief  of  the  poor.  To 
this  opinion  there  seems  to  be  no  good  reason 
for  acceding.  The  objections  to  it  are  the  fol- 
lowing : 

1.  It  is  by  no  means  probable  that  a  class  of 
officers  of  great  importance  to  the  comfort  and 
prosperity  of  the  Church,  should  have  been 
instituted  by  Divine  authority,  and  yet  that  the 
original  institution  should  have  been  passed  over 
by  all  the  inspired  writers  in  entire  silence. 

2.  In  this  narrative  of  the  election  and  ordi- 
nation of  the  seven  Deacons,  there  is  not  the 
most  distant  allusion  to  any  pre-existing  officers 
of  the  same  character  or  functions.  The  mur- 
muring spoken  of,  seems  to  have  proceeded  from 
the  body  of  the  Grecian,  or  foreign  Christians, 


ELDERS    AND    DEACONS.  223 

and  to  have  been  directed  against  the  body  of  the 
native,  or  Hebrew  Christians. 

3.  It  is  evident,  from  the  spirit  of  the  nar- 
rative, that  the  appointment  of  these  Deacons 
was  expressly  designed  to  relieve  the  Apostles 
themselves  of  a  laborious  service,  with  which 
they  had  been  before  encumbered,  but  which 
interfered  with  their  discharge  of  higher,  and 
more  important  duties.  Surely  the  address  of 
the  Apostles  would  have  been  strange,  if  not 
unmeaning,  had  there  been  already  a  body  of 
officers  who  were  intrusted  with  the  whole  of 
this  business ;  and  they  had  only  been  soli- 
cited to  appoint  an  additional  number,  or  to  put 
a  more  impartial  set  in  the  place  of  the  old 
incumbents. 

4.  It  is  plain  that  these  officers  were  not 
chosen  from  among  the  young  men  of  the  Church, 
as  Dr.  Mosheim  seems  to  imagine ;  nor  was  the 
office  itself  one  of  small  trust  or  dignity.  The 
multitude  were  directed  to  "  look  out  seven 
men  of  honest  report,"  or  established  reputation, 
*'  full  of  the  Holy  Ghost  and  of  wisdom  ;"  and 
when  the  Apostle  Paul  afterwards  writes  to 
Timothy,  and  points  out  the  character  of  those 
who  ought  to  be  selected  for  this  otHce,  he  speaks 
of  them  as  married  men,  fathers  of  families, 
distinguished  for  their  gravity  :  men  who  had 
been  "  first  proved,"  and  found  "  blameless," 
as  orthodox,  just,  temperate,  holy  men,  regu- 
lating their  own  households  with  /firmness  and 
prudence. 

5.  Dr.  Mosheim  is  not  borne  out  by  the  best 
authorities  in  his  interpretation  of  the  words  m.j-f/soj, 
and  veai'tffKoi.  The  most  skilful  lexicographers 
assign  to  them  no  such  official  meaning.      Be- 


224  DIFFERENCE    BETWEEN 

sides,  the  nature  and  responsibility  of  the  office, 
and  the  high  qualifications  lor  it  pointed  out  by 
the  Apostles  at  the  time  of  this  first  choice,  and 
required  by  the  Apostle  Paul  afterwards,  when 
writing  to  Timothy,  respecting  proper  persons  to 
be  chosen  and  set  apart  as  Deacons,  by  no  means 
answer  to  the  view  which  Dr.  Mosheim  takes  of 
the  inferiority  of  the  office,  or  the  propriety  of 
bestowing  it  on  young  men  as  the  Church's 
servants. 

6.  Finally ;  it  may  be  doubted  whether  there 
had  been  any  real  need  of  the  Deacon's  office, 
until  the  time  arrived,  and  the  events  occurred 
which  are  recorded  in  the  sixth  chapter  of  the 
Acts  of  the  Apostles.  But  a  short  time  had 
elapsed  since  the  Church  had  been  organized  on 
the  New  Testament  plan.  At  its  first  organiza- 
tion, the  number  of  the  poor  connected  with  it 
was  probably  small.  But  very  shortly  after  the 
day  of  Pentecost,  the  number  of  foreigners,  who 
had  come  up  to  the  feast,  and  had  there  been 
converted  to  the  Christian  faith,  was  so  great, 
and  the  number  of  those  who,  at  a  distance  from 
all  their  wonted  pecuniary  resources,  and  their 
friends,  stood  in  need  of  pecuniary  aid,  had  also 
become  so  considerable,  that  the  task  of  "  im- 
parting to  those  who  had  need,"  became,  suddenly, 
a  most  arduous  employment.  This  had  been 
accomplished,  however,  for  a  short  time,  under 
the  direction  of  the  Apostles,  and  without  ap- 
pointing a  particular  class  of  officers  for  the  pur- 
pose. But,  when  the  foreign  Jews  came  forward, 
and  made  complaint  of  partiality  in  this  business, 
the  Apostles,  under  the  direction  of  heavenly 
wisdom,  called  upon  the  "  multitude"  to  make 
choice  of  competent  persons  whom  they  might 


ELDERS    AND    DEACONS.  225 

appoint  over  this  branch  of  Christian  ministra- 
tion. This  appears  to  be  a  plain  history  of  the 
case,  and  to  resort  to  Dr.  Mosheim's  supposition, 
is  to  throw  a  strange  and  perplexed  aspect  over 
the  whole  narrative. 

II.  There  are  others  who  have  doubted  whether 
the  "  seven,"  whose  election  and  ordination  are 
recorded  in  the  6th  chapter  of  the  Acts  of  the 
Apostles,  were  Deacons  at  all.  They  allege  that 
the  office  to  which  they  were  chosen  and  set 
apart  was  a  mere  temporary  function,  not  de- 
signed to  be  a  permanent  one  in  the  Christian 
Church,  and  which,  probably,  did  not  last  much 
if  any  longer  than  what  is  commonly  called,  "  the 
community  of  goods,"  which  existed  sometime 
after  the  day  of  Pentecost. 

Against  this  supposition,  the  following  reasons 
are,  in  my  view,  conclusive. 

1.  If  this  supposition  were  admitted,  then  it 
would  follow,  that  there  is  no  account  whatever 
in  the  Scriptures  of  the  origin  or  nature  of  the 
Deacon's  office.  The  office  is  mentioned  again 
and  again  in  the  New  Testament ;  but  if  the 
narrative  in  the  beginning  of  the  sixth  chapter  of 
the  Acts  of  the  Apostles,  be  not  a  statement  of  its 
origin,  nature,  and  duties,  we  have  no  account  of 
them  any  where.  Can  this  be  considered  as 
probable  ? 

2.  Is  it  likely,  judging  on  the  principles,  and 
from  the  analogy  of  Scripture,  that  a  short  occa- 
sional trust,  a  mere  temporary  trusteeship,  if  I 
may  so  speak,  would  be  appointed  with  so  much 
formality  and  solemnity ; — marked  not  only  by 
a  formal  election  of  the  people,  but  also  by  the 
prayers  and  "  the  laying  on  of  the  hands"  of  the 
Apostles  J     What  greater  solemnities  attended  an 


226  DIFFERENCE    BETWEEN 

investiture  with  the  highest  and  most  permanent 
offices  in  the  Christian  Church  ? 

3.  It  is  a  well  known  fact,  that  in  the  Jewish 
Synagogue  which  was  assumed  as  the  model  of 
the  primitive  Church,  there  was  a  class  of  officers, 
to  whom  the  collection  and  distribution  of  alms 
for  the  poor,  were  regularly  committed.  We 
may  venture  to  presume,  then,  that  the  appoint- 
ment of  similar  officers  in  the  Church  would  be 
altogether  likely. 

4.  When  it  is  considered  what  an  important 
and  arduous  part  of  the  Church's  duty  it  was,  in 
the  apostolic  age,  and  for  some  time  afterwards, 
to  provide  for  the  very  numerous  poor  who  looked 
to  her  for  aid,  it  is  incredible  that  there  should  be 
no  class  of  officers  specifically  set  apart  for  this 
purpose.  Yet  if  the  "  seven"  are  not  of  this  class, 
there  is  no  account  of  any  such  appointment  in 
the  New  Testament. 

5.  The  language  of  some  of  the  earlier,  as  well 
as  the  later  Christian  Fathers  on  this  subject, 
clearly  evinces  that  they  considered  the  appoint- 
ment recorded  in  the  chapter  of  the  Acts  of  the 
Apostles,  now  under  consideration,  as  the  ap- 
pointment of  Christian  Deacons — and  as  exhibit- 
ing the  nature  of  that  office,  and  the  great  purpose 
for  which  it  was  instituted.  A  small  specimen 
of  the  manner  in  which  they  speak  on  the  subject 
will  be  sufficient  to  establish  this  position.  Her- 
mas,  one  of  the  apostolical  Fathers  in  his  Simili- 
tude, 9 — 27,  expresses  himself  thus  : — "  For  what 
concerns  the  tenth  mountain,  in  which  were  the 
trees  covering  the  cattle,  they  are  such  as  have 
believed,  and  some  of  them  have  been  Bishops, 
that  is  presidents  of  the  Churches.  Then  such  as 
have  been  set  over  inferior  ministries,  and  have 


ELDERS    AND    DEACONS.  227 

protected  the  poor  and  the  widows."  Origen, 
(Tract.  16,  in  Matt.,)  evidently  considered  the 
Deacons  as  charged  with  the  pecuniary  concerns 
of  the  Church.  "  The  Deacons,"  says  he,  "  pre- 
side over  the  money  tables  of  the  Church."  And 
again,  "  Those  Deacons,  who  do  not  manage 
well  the  money  of  the  Churches  committed  to 
their  care,  but  act  a  fraudulent  part,  and  dispense 
it,  not  according  to  justice,  but  for  the  purpose 
of  enriching  themselves;  these  act  the  part  of 
money-changers,  and  keepers  of  those  tables 
which  our  Lord  overturned.  For  the  Deacons 
were  appointed  to  preside  over  the  tables  of  the 
Church,  as  we  are  taught  in  the  Acts  of  the 
Apostles."  Cyprian  speaks  (Epist.  25,)  of  a 
certain  Deacon  who  had  been  deposed  from  his 
*'  sacred  Diaconate,  on  account  of  his  fraudulent 
and  sacrilegious  misapplication  of  the  Church's 
money  to  his  own  private  use ;  and  for  his  de- 
nial of  the  widow's  and  orphan's  pledges  deposited 
with  him."  And,  in  another  place,  (Epist.  3,  ad 
Rogatianum,)  he  refers  the  appointment  of  the  first 
Deacons  to  his  choice  and  ordination  at  Jeru- 
salem. It  seems,  then,  that  the  Deacons,  in  the 
days  of  Cyprian,  were  intrusted  with  the  care  of 
widows  and  orphans,  and  the  funds  of  the 
Church  destined  for  their  relief.  It  is  incidentally 
stated  in  the  account  of  the  persecution  under  the 
emperor  Decius,  in  the  third  century,  that  by 
order  of  the  emperor,  Laurentius,  one  of  the 
Deacons  of  Rome,  was  seized,  under  the  expec- 
tation of  finding  the  money  of  the  Church,  col- 
lected for  the  use  of  the  poor,  in  his  possession. 
It  is  further  stated,  that  this  money  had  really 
been  in   his  possession :  but  that,  expecting  the 


228  DIFFERENCE    BETWEEN 

Storm  of  persecution,  he  had  distributed  it  before 
his  seizure. 

Eusebius;  (Lib.  ii.  cap.  1,)  says; — There  were 
also  "  seven  approved  men  ordained  Deacons, 
through  prayer  and  the  imposition  of  the  Apostles 
hands,"  and  he  immediately  afterwards  speaks  of 
Stephen  as  one  of  the  number.  Dorothoeus,  Bishop 
of  Tyre,  contemporary  with  Eusebius,  also  says; 
(Lives  of  the  Prophets,  6z;c.,)  ^'  Stephen,  the  first 
Martyr,  and  one  of  the  seven  Deacons,  was  stoned 
by  the  Jews  at  Jerusalem,  as  Luke  testifieth  in 
the  Acts  of  the  Apostles." 

Ambrose,  in  speaking  of  the  fourth  century,  the 
time  in  which  he  lived,  says  (Comment,  in  Ephes. 
iv.)  "  The  Deacons  do  not  publicly  preach."  Chry- 
sostom,  who  lived  in  the  same  century,  in  his  com- 
mentary on  this  very  passage,  in  Acts  vi.,  observes, 
that  "  the  Deacons  had  need  of  great  wisdom,  al- 
though the  preaching  of  the  word  was  not  com- 
mitted to  them  ;"  and  remarks  further,  that  "  it  is 
absurd  to  suppose  that  they  should  have  both  the 
offices  of  preaching  and  taking  care  of  the  poor 
committed  to  them,  seeing  it  is  impossible  for  them 
to  discharge  both  functions  adequately."  Sozomen, 
the  ecclesiastical  historian,  who  lived  in  the  fifth 
century,  says  ;  (Lib.  v.  cap.  8,)  that  "the  Deacon's 
office  was  to  keep  the  Church  goods."  In  the 
Apostolical  Constitutions,  which,  though  undoubt- 
edly spurious  as  an  apostolical  work,  may  pro- 
bably be  referred  to  the  fourth  or  fifth  centuries,  it 
is  recorded  ;  (Lib.  8,  cap.  28.)  "  It  is  not  lawful 
for  the  Deacons  to  baptize,  or  to  administer  the 
Eucharist,  or  to  pronounce  the  greater  or  smaller 
benediction."  Jerome,  in  his  letter  to  Evagrius, 
calls  Deacons  "  ministers  of  tables  and  widows." 
Oecumcniusj  a  learned   commentator,  who  lived 


ELDERS    AND    DEACONS.  229 

several  centuries  after  Jerome,  in  his  Commentary 
on  Acts  vi..  expresses  himself  thus  : — "  The  Apos- 
tles laid  their  hands  on  those  who  were  chosen 
Deacons,  not  to  confer  on  them  that  rank  which 
they  now  nold  in  the  Church,  but  that  they  might, 
with  all  diligence  and  attention,  distribute  the  ne- 
cessaries of  life  to  widows  and  orphans."  And  the 
Council  of  Constantinople,  in  the  sixth  century,  ex- 
pressly asserts  (Can.  16,)  that  the  seven  Deacons 
spoken  of  in  the  x\cts  of  the  Apostles,  are  not  to  be 
understood  of  such  as  ministered  in  divine  service, 
or  in  sacred  mysteries,  but  only  of  such  as  served 
tables,  and  attended  the  poor. 

Another  consideration,  which  shows  beyond 
controversy  that  the  early  Christians  universally 
considered  the  seven  spoken  of  in  the  sixth 
chapter  of  the  Acts  of  the  Apostles,  as  the  proper 
New  Testament  Deacons,  is  that,  for  several  cen- 
turies, many  of  the  largest  and  most  respectable 
Churches  in  the  world  considered  themselves  as 
bound,  in  selecting  their  Deacons  to  confine  them- 
selves to  the  exact  number  seven,  whatever  might 
be  their  extent  and  their  exigencies,  on  the  avowed 
principle  of  conformity  to  the  number  of  this  class 
of  oflicers  first  appointed,  in  the  mother  Church  at 
Jerusalem.  The  Council  of  Neoccesarea  enacted 
it  into  a  canon,  that  there  should  be  but  seven 
Deacons  in  any  city,  however  great,  because  this 
was  according  to  the  rule  laid  down  in  the  Acts 
of  the  Apostles.  And  the  Church  of  Rome,  both 
before  and  after  this  Council,  seems  also  to  have 
looked  upon  that  example  as  binding  ;  for  it  is  evi- 
dent from  the  Epistles  of  Cornelius,  written  in  the 
middle  of  the  third  century,  that  there  were  but 
seven  Deacons  in  the  Church  of  Rome  at  that  time, 
though  there  were  forty-six  Presbyters.  Prudentius 
20 


230  DIFFERENCE    BETWEEN 

intimates  that  it  was  so  in  the  time  of  Sixtus,  also 
in  the  year  261  ;  for  speaking  of  Laurenlius,  the 
Deacon,  he  terms  him  the  chief  of  those  "  seven 
men,"  who  had  their  station  near  the  altar,  mean, 
ing  the  Deacons  of  the  Church.  Nay,  in  the 
fourth  and  fifth  centuries,  the  custom  in  that  city 
continued  the  same,  as  we  learn  both  from  Sozo- 
men  and  Hilary,  the  Roman  Deacon,  who  wrote 
under  the  name  of  Ambrose.* 

6.  The  current  opinion  of  all  the  most  learned 
and  judicious  Christian  divines,  of  all  denomina- 
tions, for  several  centuries  past,  is  decisively  in 
favour  of  considering  the  passage  in  Acts  vi.,  as 
recording  the  first  appointment  of  the  New  Testa- 
ment Deacons.  Among  all  classes  of  theologians, 
Catholic  and  Protestant,  Lutheran  and  Calvinistic, 
Presbyterian  and  Episcopal,  this  concurrence  of 
opinion  approaches  so  near  to  unanimity,  that  we 
may,  without  injustice  to  any  other  opinion,  con- 
sider it  as  the  deliberate  and  harmonious  judgment 
of  the  Christian  Church. 

The  very  learned  Suicer,  a  German  Professor 
of  the  seventeenth  century,  in  his  Thesaurus  Ec- 
clesiasticus,  (Art.  Ata/coj/o?,)  makes  the  following 
statement  on  this  subject :  "  In  the  apostolic 
Church,  Deacons  were  those  who  distributed  alms 
to  the  poor,  and  took  care  of  them  :  in  other  words, 
they  were  the  treasurers  of  the  Church's  charity. 
The  original  institution  of  this  class  of  officers  is 
set  forth  in  the  sixth  chapter  of  the  Acts  of  the 
Apostles.  With  respect  to  them,  the  16th  canon 
of  the  Council  of  Constantinople  (in  Trullo)  says  : 
*'  They  are  those  to  whom  the  common  adminis- 


*  Bingham's  Origines  Ecclesiasticae,   B.  ii.  ch.  20, 
sect.  19. 


ELDERS    AND    DEACONS.  231 

tering  to  poverty  is  committed ;  not  those  who 
administer  the  sacraments."  And  Aristinus,  in  his 
Synopsis  of  the  Canons  of  the  same  Council, 
Canon  18th,  says  :  "  Let  him  who  alleges  that  the 
seven,  of  whom  mention  is  made  in  the  Acts  of 
the  Apostles,  were  Deacons,  know  that  the  ac- 
count there  given  is  not  of  those  who  administer 
the  sacraments,  but  of  such  as  "  served  tables." 
Zonaras,  ad  Canon.  16,  Trullanum.  p.  145,  says, 
those  who  by  the  Apostles  were  appointed  to  the 
Diaconate,  were  noi  ministers  of  spiritual  things, 
but  ministers  and  dispensers  of  meats.  Oecume- 
nius  also,  on  the  6th  chapter  of  the  Acts  of  the 
Apostles,  says:  "They  laid  their  hands  on  the 
Deacons  who  had  been  elected,  which  ofBce  was  by 
no  means  the  same  with  that  which  obtains  at  the 
present  day  in  the  Church,  (i.  e.  under  the  same 
name;)  but  that  with  "the  utmost  care  and  dili- 
gence, they  might  distribute  what  was  necessary  to 
the  sustenance  of  orphans  and  widows." 

From  these  considerations,  I  feel  myself  war- 
ranted in  concluding  with  confidence,  that  the 
"  seven,"  chosen  at  Jerusalem,  to  "  serve  tables," 
were  scriptural  Deacons,  and  the  first  Deacons; 
and  that,  of  course,  every  attempt  to  evade  the 
necessary  consequence  of  admitting  this  fact,  is 
wholly  destitute  of  support. 

III.  A  third  opinion  held  by  some  on  this  sub- 
ject is,  that,  although  the  passage  recorded  in  the 
beginning  of  the  sixth  chapter  of  the  Acts  of  the 
Apostles,  is  an  account  of  the  first  appointment  of 
New  Testament  Deacons ;  and  though  their  pri- 
mary function  was  to  take  care  of  the  poor,  and 
"serve  tables;"  yet  the  appropriate  duties  of 
their  office  were  afterwards  enlarged.  Thus  the 
Prelatists  say,  that  Philip,  one  of  the  "seven,"  is 


232  DIFFERENCE    BETWEEN 

found,  soon  after  his  appointment  as  Deacon, 
preaching  and  baptizing.  Hence  they  infer  that 
these  functions  of  right  pertain  to  the  Deacon's 
office,  and  have  belonged  to  it  from  the  beginning. 
On  the  other  hand,  some  Independents  say,  that 
the  word  Deacon,  according  to  its  Greek  etymo- 
logy, means  minister  or  servant ;  that  this  general 
term  may  cover  a  large  field  of  ecclesiastical  ser- 
vice;  and  that  New  Testament  Deacons  were, 
probably,  at  first  intended,  and  now  ought  to  be 
employed,  to  assist  the  pastor  in  counsel  and  go- 
vernment, as  well  as  in  serving  the  Lord's  table, 
and  attending  to  the  relief  of  the  poor.  And  even 
some  Presbyterians  have  expressed  the  opinion, 
that  our  Ruling  Elders  were  a  kind  of  Deacons  in, 
disguise,  and  ought  so  to  be  considered  and  called  ; 
and  that  there  ought  not  to  be,  and  cannot  be,  con- 
sistently with  Scripture,  any  office  bearer,  charged 
with  the  duty  of  assisting  the  Pastor  in  counsel 
and  rule,  other  than  the  Deacon. 

I  am  fully  persuaded  that  this  is  an  erroneous 
opinion.  It  appears  to  me  manifest,  not  only  that 
it  is  inconsistent  with  the  form  of  government  of 
the  Presbyterian  Church  ;  but  what  is  a  much 
more  serious  difficulty,  that  it  is  altogether  irre- 
concilable with  the  New  Testament.     For, 

1.  An  attentive  and  impartial  perusal  of  the  re- 
cord of  this  first  institution  of  Deacons,  must  con- 
vince any  one,  that  preaching,  baptizing,  or  par- 
taking in  the  spiritual  rule  and  government  of  the 
Church,  were  so  far  from  being  embraced  in  the 
original  destination  of  the  New  Testament  Deacon, 
that  they  were  all  absolutely  precluded,  by  the 
very  terms,  and  the  whole  spirit  of  the  represen- 
tation given  by  the  inspired  historian.  The  things 
complained  of  by  the  Grecian  believers,  are,  not 


ELDERS    AND    DEACONS.  233 

that  the  preaching  was  defective,  or  that  the  go- 
vernment and  discipline  of  the  Church  were  badly 
managed.  Not  a  hint  of  this  kind  is  given.  The 
only  complaint  was,  that  the  poor  "  widows  had 
been  neglected  ;"  in  other  words,  had  not  had  the 
due  share  of  attention  to  their  wants,  and  of  relief 
from  the  ("hurch's  bounty.  To  remove  all  cause 
of  complaint  on  this  score,  the  "  seven "  were 
chosen  and  set  apart.  The  sphere  of  duty  to 
which  they  were  appointed,  was  one  which  the 
Apostles  declared  they  could  not  fulfil  without 
"  leaving  the  word  of  God  to  serve  tables."*  They 
say,  therefore,  to  the  members  of  the  Church, 
"  look  ye  out  seven  men  of  honest  report,  full  of 
the  Holy  Ghost  and  of  wisdom,  whom  we  may 
appoint  over  this  business,"  i.  e.  over  the  "  serving 
of  tables."  "  And  we  will  give  ourselves  to  prayer 
and  the  ministry  of  the  word."  Now,  to  suppose 
that  these  very  Deacons  were  appointed  to  officiate 
in  "  the  ministry  of  the  word  and  prayer,"  is  an 
inconsistency,  nay,  an  absurdity,  so  glaring,  ihat 
the  only  wonder  is  how  any  one  can  possibly 
adopt  it  after  reading  the  passage  in  question.     If 

*  It  has  been  supposed  by  many  that  the  phrase, 
"servins:  tables,"  in  the  history  of  the  institution  of  the 
Deacon's  office,  had  a  reference  either  to  the  Lord's  table, 
or  to  overseeing  and  supplying  the  tables  of  the  poor,  or 
perhaps  both.  But  I  am  inclined  to  believe  that  this  is 
an  entire  mistake.  The  word,  rpaw^a,  signifies,  indeed, 
a  table;  but,  in  this  connexion,  it  seems  obviously  to 
mean  a  money-table,  or  a  counter,  on  which  money  was 
laid.  Hence  rpaTrfCtr^jf  a  money-changer,  or  a  money 
merchant.  See  Matt.  xxi.  12,  xxv.  27;  Mark  xi.  15; 
Luke  xix.  23.  The  plain  meaning,  then,  of  Acts  vi. 
seems  to  be  this:  "It  is  not  suitable  that  we  should 
leave  the  word  of  God,  and  devote  ourselves  to  pecu- 
niary aftairs." 

20* 


234  DIFFERENCE    BETWEEN 

the  object  had  been  to  adopt  a  supposition  fitted  to 
exhibit  the  Apostles,  and  the  "  muUitude  "  too,  as 
acting  Hke  insane  men,  or  children,  one  more 
directly  adapted  to  answer  the  end,  could  not  have 
been  thought  of. 

2.  The  circumstance  of  Philip,  sometime  after 
his  appointment  as  Deacon,  being  found  preaching 
and  baptizing,  in  Samaria,  and  other  places,  does 
not  afford  the  smallest  presumptive  evidence 
against  this  conclusion.  Soon  after  his  appoint- 
ment to  the  deaconship  in  Jerusalem,  the  members 
of  the  Church  in  that  city  were  chiefly  "  scattered 
abroad  by  persecution."  Philip  was,  of  course, 
driven  from  his  residence.  Now,  the  probability 
is,  that  about  this  time,  seeing  he  was  a  man  "  full 
of  the  Holy  Ghost  and  of  wisdom,"  and  therefore, 
eminently  qualified  to  be  useful  in  preaching  the 
gospel,  he  received  a  new  ordination  as  an  Evan- 
gelist, and  in  this  character  went  forth  to  preach 
and  baptize.  He  is  expressly  called  an  "  Evan- 
gelist," by  the  same  inspired  writer  who  gives  us 
an  account  of  his  appointment  as  a  Deacon  ;  (Acts 
xxi.  8.)  Until  it  can  be  proved,  then,  that  he 
preached  and  baptized  as  a  Deaeon,  and  not  as  an 
Evangelist,  the  supposition  is  utterly  improbable 
and  aitogther  worthless.  It  is  really  an  imposi- 
tion on  credulity  to  urge  it.  And  that  certainly 
never  can  be  proved  as  long  as  the  sixth  chapter 
of  the  Acts  of  the  Apostles  remains  a  part  of  the 
inspired  volume.  As  to  Stephen,  another  of  the 
"  seven,"  disputing  with  gainsayers  in  private,  and 
defending  himself  before  the  Council  ;  it  was  not 
official  preaching  at  all.  It  was  nothing  more  than 
every  professing  Christian  is  at  all  times  not  only 
at  liberty,  but  under  obligation  to  do,  when  assailed 


ELDERS  AND    DEACONS.  235 

by  unbelievers,  or  when  brought  before  an  unjust 
tribunal. 

The  truth  is,  the  practice  of  connecting  the  func- 
tions of  preaching  and  baptizing  with  the  Dea- 
con's office,  is  one  of  the  various  human  inventions 
which  early  begun  to  spring  up  in  the  Church, 
and  which  turned  ahuost  every  ecclesiastical  office 
which  had  been  divinely  instituted  more  or  less 
from  its  primitive  character.  "  But  from  the  be- 
ginning it  was  not  so."  It  is  a  departure  from  the 
apostolical  model.  We  find,  indeed,  in  several  of 
the  writers  of  the  first  three  or  four  centuries,  fre- 
quent intimations  of  Deacons  being  permitted  to 
preach,  and  administer  the  ordinance  of  baptism. 
But  in  almost  every  instance,  it  is  represented  as 
done  in  virtue  of  a  specific  permission  from  the 
pastor  or  Bishop  in  each  case,  and  as  entirely  un- 
lawful without  such  permission.  A  very  dilferent 
thing  from  a  function  inherent  in  an  office,  and 
always  lawful  when  a  proper  occasion  for  its  exer- 
cise occurred  !  In  fact,  ecclesiastical  history,  I  be- 
lieve, will  bear  me  out  in  saying,  that,  within  the 
first  three  centuries,  it  would  be  just  as  correct  to 
assert  that  private  Christians  in  general  had  a 
right  to  preach  and  baptize,  as  to  maintain  that 
Deacons,  in  virtue  of  their  office  as  such,  had  this 
right,  because  we  meet  with  some  instances  of 
their  being  both  called  upon  to  do  so  in  cases  of 
supposed  necessity,  or  when  specially  permitted 
by  superior  ecclesiastics.  Mr.  Bingham,  the  learn- 
ed Episcopal  antiquary,  explicitly  tells  us,  on  the 
authority  of  several  early  writers,  that  private 
Christians,  who  sustained  no  office  whatever  in 
the  Church,  were  sometimes  called  upon  to  ad- 
dress the  people,  in  the  absence,  or  at  the  special 
request  of  him  whose  official  duty  it  was  to  preach. 


236  DIFFERENCE    BETWEEN 

The  same  learned  author  goes  on  to  state,  that,  in 
the  apostolic  age,  or  as  long  as  the  special  gifts  of 
the  Holy  Spirit,  enabling  men  to  prophesy,  con- 
tinued, all  who  possessed  such  special  gifts,  whe- 
ther in  ofRce  or  not,  might  use  "  the  word  of  ex- 
hortation "  in  the  Church.  "But  then,"  he  adds, 
"  as  such  extraordinary  gifts  of  the  Spirit  of  pro- 
phecy, were  in  a  manner  peculiar  to  the  apostoli- 
cal age,  this  could  not  be  a  rule  to  the  following 
ages  of  the  Church.  And,  therefore,  when  once 
these  gifts  were  ceased,  the  Church  went  prudently 
by  another  rule,  to  allow  none  but  such  as  were 
called  by  an  ordinary  commission  to  perform  this 
office,  except  where  some  extraordinary  natural 
endowments  (such  as  were  in  Origen  before  his 
ordination)  answering  in  some  measure  to  those 
special  gifts,  made  it  proper  to  grant  a  license  to 
laymen  to  exercise  their  talents  for  the  benefit  of 
the  Church  ;  or  else,  when  necessity  imposed  the 
duty  on  Deacons,  to  perform  the  office  of  preach- 
ing, when  the  Bishop  and  Presbyters  were  by 
sickness,  or  other  means  debarred  from  it.  For 
the  aforesaid  author  (Ambrose)  plainly  says,  that 
Deacons,  in  his  time,  were  not  ordinarily  allowed 
'prcedicare  in  j)opulo^  i.  e.  preach  to  the  people,  as 
being  an  office  to  which  they  had  no  ordinary  com- 
mission. And  the  same  is  said  by  the  author  of 
the  Apostolical  Constitutions,  and  many  others. 
Therefore,  since  Deacons  were  not  allowed  this 
power,  but  only  in  some  special  cases  ;  it  is  the 
less  to  be  wondered  at,  that,  after  the  ceasing  of 
spiritual  gifts,  it  should,  generally,  be  denied  to 
laymen."* 

A  mistake  on   this  point,  in   reference  to  the 

•  Bingham's  Origines  EcclesiasticEe,  B.  14.  Ch.  4.  sect.  4» 


ELDERS    AND    DEACONS.  237 

Deacon's  office,  has  arisen  from  nnisinterpreting 
certain  terms  which  are  used  by  some  of  the  early- 
writers  to  express  their  public  service.  The 
words  Knpi'Yiiaj  fnp'i,  Knpiiaaw^  &c.,  are  frequently 
used  in  the  New  Testament  to  express  the  public 
preacher,  and  preaching  of  the  gospel.  Now, 
when  the  same  words  are  applied  by  some  of  the 
earlier  Greek  Fathers,  and  the  corresponding 
words,  prcBco,  prcedicatio,  and  prcedicare,  by  the 
Latins,  to  the  Deacon's  office,  it  has  been  hastily 
concluded  that  they  were,  habitually,  preachers, 
in  the  New  Testament  sense  of  the  term.  But 
the  truth  is,  as  every  one  in  the  least  degree  ac- 
quainted with  those  writers,  knows,  these  terms, 
when  used  by  the  Fathers,  signify  an  entirely 
different  thing.  The  Deacons,  in  the  third,  fourth, 
and  fifth  centuries,  are  every  where  represented 
as  the  common  heralds  or  criers  of  the  Church. 
That  is,  when  any  public  notice  was  to  be  given ; 
when  the  catechumens  or  the  penitents  were  to 
be  called  upon  aloud  to  come  forward,  or  to  with- 
draw; or  when  any  public  proclamation  was  to 
be  made,  in  the  course  of  the  service  in  the 
Church; — it  belonged  to  the  Deacon's  office  to 
perform  this  duty.  Hence  he  was  called  the 
Knp^U  or  crier,  and  was  said  Kr^pmaeiv,  to  cry  aloud, 
or  make  proclamation.  It  belonged  to  the  Dea- 
cons, also,  to  keep  order  at  the  doors,  when  the 
service  was  beginning;  to  see  that  the  worship- 
pers were  seated  in  a  quiet  and  orderly  manner; 
to  stand  around  the  communion  table,  when  it 
was  spread,  and  with  fans,  made  either  of  dried 
skins,  or  peacocks  feathers,  to  keep  off  the  flies 
from  the  consecrated  elements  ;  and,  after  the  con- 
secration of  the  sacramental  elements,  to  bear 
them  to  the  communicants.     These,  and  a  variety 


238  DIFFERENCE    BETWEEN 

of  subordinate  duties,  were  considered  as  pertain- 
ing to  their  office,  and  hence  they  were  regarded, 
not  as  having  any  part  of  the  priesthood,  accord- 
ing to  the  language  of  that  day  ;  but  as  being  the 
"  Church's  servants."  All  this  is  so  explicitly 
acknowledged,  and  so  abundantly  proved,  by  the 
learned  Bingham,  (^Origines  EcdesiasticcB,  Book 
ii.  Chap.  20,  and  Book  xiv.  Chap.  4,)  that  any 
further  enlargennent  on  the  subject  is  altogether 
unnecessary.  The  original  office  of  the  Deacon 
was  one  of  high  trust  and  dignity ;  requiring 
much  piety,  wisdom,  prudence,  and  diligence. 
But  when  the  purity  of  the  Church,  both  in  doc- 
trine and  practice,  declined,  and  especially,  when 
the  ardour  of  her  charity  to  the  poor  had  greatly 
slackened,  that  officer,  having  little  to  do  in  his 
appropriate  department,  sunk,  for  a  time,  into  a 
kind  of  ecclesiastical  menial. 

3.  The  directions  afterwards  given  by  Paul  to 
Timothy,  (1  Tim.  iii.)  respecting  the  proper 
qualifications  of  candidates  for  the  Deacon's 
office,  are  decisively  opposed  to  the  view  of  the 
subject  which  I  am  now  examining.  When  the 
Apostle  speaks  of  the  qualifications  indispensable 
in  a  Teaching  Elder,  or  Bishop,  he  says  he  must 
not  only  be  grave,  pious,  and  of  good  report,  but 
also  "«pi  to  teack^''  &c.  But  he  prescribes  no 
such  condition  in  the  choice  of  Deacons.  He 
gives  no  intimation  that  teaching  made  any  part 
of  their  official  work.  It  is  said,  indeed,  that  they 
ought  to  be  men  "  holding  the  mystery  of  the 
faith  in  a  pure  conscience."  By  which  I  under- 
stand to  be  meant,  that  they  must  be  men  holding 
the  true  faith  in  sincerity  ;  in  other  words,  that 
they  must  be  orthodox,  and  pious ;  qualifications 


ELDERS    AND    DEACONS.  231/ 

which  ought  to  bo  found  in  all  who  bear  ofTice  in 
the  Church  of  God. 

4.  We  have  not  the  least  evidence,  from  any 
source,  that  the  function  of  government  was  ever 
connected  with  the  Deacon's  office.  VVc  read 
of  Ruling  Elders,  but  never  of  Ruling  Deacons. 
Among  all  the  multiplied  witnesses  drawn  from 
the  Synagogue  and  the  Ciiurch,  and  from  almost 
all  denominations  of  Christians,  ancient  and 
modern,  in  favour  of  a  bench  of  Elders  in  each 
congregation  for  conducting  its  government  and 
discipline,  I  recollect  no  example  of  the  members 
of  that  bench  being  called  Deacons,  or  of  Dea- 
cons having  any  place  among  them.  Nay,  it  is 
perfectly  manifest,  that  if,  according  to  the  scrip- 
tural model,  there  ought  to  be  a  bench  or  college, 
made  up  of  a  plurality  of  Elders  in  each  Church, 
to  be  intrusted  with  the  inspection  and  rule  of  the 
whole  body  ;  then  there  is  not  a  shadow  of  evi- 
dence to  support  the  claim  of  the  Deacons  to  a 
seat  in  that  body.  But  if  such  a  bench  of  Rulers, 
under  the  name  of  Elders,  or  Presbyters,  be  given 
up,  then,  I  will  venture  to  assert,  there  is  not  a 
shred  of  evidence,  either  in  or  out  of  the  foible, 
that  similar  powers  were  ever  assigned  to  Dea- 
cons, as  such.  VVc  may,  indeed,  call  our  Ruling 
Elders,  by  the  name  of  Deacons,  if  we  please. 
And  so  we  may  call  them  Dervises,  or  Imams, 
with  the  Turks ;  and  say  that  we  mean  by  these 
titles,  to  designate  the  members  of  the  parochial 
Presbytery,  or  Consistory,  in  each  Church.  But 
the  real  questions  which  present  themselves  for 
solution  are  such  as  these  : — Is  it  agreeable  to  the 
New  Testament  model,  that  there  be  in  every 
Christian  congregation  a  [ilurality  of  pious  and 
prudent  men,  invested  with  the  office  of  inspec- 


240  DIFFERENCE    BETWEEN 

tion  and  government  in  the  Church  ?  Or,  oughc 
all  ecclesiastical  authority  and  discipline  to  be  ex- 
ercised by  the  Pastor  alone?  If  the  former  be 
admitted,  then,  ought  the  body  of  spiritual  rulers 
to  be  styled  Elders  or  Deacons?  If  the  latte* 
name  be  contended  for,  as  the  more  scriptural, 
then  what  passage  of  Scripture,  or  of  early  unin- 
spired history,  can  be  mentioned,  which  counte- 
nances the  application  of  this  title  to  ecclesiastical 
rulers,  as  such?  The  truth  is,  it  is  not  perceived 
how  any  can  consistently  maintain,  that  the 
officers  whom  Presbyterians  are  wont  to  call 
Ruling  Elders,  are  really  Deacons,  and  ought  to 
be  so  designated,  without  abandoning  the  Church 
Session,  as  destitute  of  all  scriptural  warrant.  Pie 
who  does  this,  however,  must  hold,  either  that  the 
Pastor  of  each  Church  has  the  whole  government 
and  discipline  in  his  own  hands,  and  that  the  per- 
sons called  Elders,  or  Deacons,  are  only  a  set  of 
convenient  advisers,  without  any  rightful  judicial 
authority  ;  or  that  all  authority  ought  to  be  exer- 
cised by  the  body  of  the  communicants,  and  every 
question  of  admission  or  discipline  submitted  to 
their  vote.  In  the  latter  case,  he  may  be  a  very 
pious  and  excellent  Independent ;  but  he  has  no 
claim  to  the  character  of  a  Presbyterian. 

It  is  deeply  to  be  regretted,  that  the  office  of 
Deacon,  in  its  true  nature,  and  its  highly  impor- 
tant and  scriptural  character,  is  not  to  be  found 
in  many  Presbyterian  Churches.  In  some,  this 
office  is  wholly  dropped.  Neither  the  name  nor 
the  thing  is  to  be  found  in  them.  In  others,  the 
Ruling  Elders,  or  the  members  of  the  Church 
Session,  are  constantly  styled  Deacons,  and 
scarcely  ever  designated  by  any  other  title  ;  while 
the  office  really  indicated  in  Scripture  by  that  title 


ELDERS    AND    DEACONS.  241 

is  not  retained.  And  in  a  third  class  of  our 
Churches,  those  who  are  meant  for  real  Deacons, 
that  is,  who  are  chosen  and  set  apart  as  such,  as 
well  as  called  by  that  name,  are  employed  in 
functions  for  which  the  office  of  Deacon  was 
never  instituted.  The  cases,  it  is  feared,  are  few 
in  which  the  offices  of  Elder  and  Deacon  are 
both  retained,  and  the  appropriate  functions  of 
each  distinctly  maintained. 

Perhaps  in  a  majority  of  our  Churches  the 
office  of  Deacon,  strictly  so  called,  is  entirely 
dropped.  This,  it  is  believed,  is  also  virtually 
the  case,  to  a  considerable  extent  in  the  Church 
of  Scotland,  and  among  the  large  and  respectable 
body  of  Presbyterians  in  the  North  of  Ireland. 
The  origin  of  this  extensive  disuse  of  an  unques- 
tionable scriptural  office,  is  probably  to  be  traced 
to  the  peculiar  form  of  the  provision  made  in 
some  countries  for  the  support  of  the  poor,  which 
was  supposed  to  render  the  deaconship,  as  a  sepa- 
rate otlice,  unnecessary.  Deacons  had  a  place  in 
the  original  organization  of  the  Protestant  Church 
of  Scotland  ;  and,  for  many  years  after  the  Re- 
formation, were  universally  retained  and  much 
employed  in  that  Church,  as  a  distinct  class  of 
officers.  But,  in  later  times  the  office  has  either 
been  suffered  to  fall  into  desuetude  altogether,  or, 
as  is  more  common,  has  been  united  with  that  of 
Ruling  Elder,  in  the  same  individual.  So  that 
the  Ruling  Elders  in  the  Church  of  Scotland,  are 
generally  expected,  and  undertake,  to  act  as  Dea- 
cons also.  The  same  arrangement,  it  is  believed, 
is  also  generally  adopted  among  the  Presbyte- 
rians in  Ireland. 

As  to  those  Churches  in  our  own  country  in 
which  the  office  of  Deacon  has  been  sutfered  to 
21 


242  DIFFERENCE    BETWEEN 

fall  into  disuse  altogether,  this  event  is  certainly, 
on  a  variety  of  accounts,  to  be  regretted: — 
among  others,  for  the  following  reasons: 

1.  Every  scriptural  precedent  is  worthy  of 
serious  regard.  The  office  of  Deacon  was 
evidently  brought  into  the  Church  by  inspired 
nnen.  And  although  it  is  not  contended  that  "it  is 
essential  to  an  organized  Church  to  have  officers 
of  this  class,  inasmuch  as  the  Church,  undoubt- 
edly, did  without  them,  for  a  short  time,  after  its 
first  organization  ;  yet  as  the  office  is  an  institu- 
tion of  infinite  wisdom,  and  necessary  to  a  full 
array  of  all  the  officers  which  belong  to  the  visible 
Church,  it  seems  expedient  to  retain  it,  in  all 
cases  in  which  it  is  possible. 

2.  We  know  that,  in  every,  Jewish  Synagogue, 
before  the  coming  of  Christ,  there  was  a  class  of 
officers  whose  peculiar  dut)'-  it  was  to  collect 
and  dispense  the  moneys  contributed  for  the 
support  of  the  poor.  This  seems  to  have  been 
an  invariable  part  of  the  Synagogue  system. 
And  as  that  system  was  evidently  the  model 
on  which  the  Christian  Church  was  formed,  we 
may  presume  that  a  feature  of  it  so  strongly 
recommended  by  age  and  experience,  is  worthy 
of  adoption. 

3.  Although  some  Churches  may  plead  an 
excuse  for  discontinuing  the  use  of  this  office, 
that  they  have  no  Church  poor,  and,  therefore, 
no  occasion  for  the  appropriate  services  of 
Deacons ;  yet  the  question  is,  ought  they  to 
allow  this  to  be  the  case?  What  though  the 
laws  of  the  State  make  provision  of  a  decent 
kind  for  all  the  poor?  Are  there  not  within  the 
bounds,  and  even  among  the  communicants,  of 
every  Church  of  any  extent,  and  of  the  ordinary 


ELDERS    AND    DEACONS.  243 

standing  in  point  of  age,  generally  found  a 
greater  or  less  number  of  persons  who  have 
seen  more  comfortable  days,  but  are  now  re- 
duced ; — aged  widows ;  persons  of  delicate,  re- 
tiring spirits,  who  are  struggling  with  the  most 
severe  privations  of  poverty  in  secret,  but  cannot 
bring  themselves  to  apply  to  the  civil  officer  for 
aid  as  paupers  ;  who,  at  the  same  time,  would 
be  made  comparatively  comfortable  by  a  pittance 
now  and  then  administered  in  the  tender  and 
affectionate  spirit  of  the  gospel  ?  Now,  ought 
the  Church  to  take  no  measures  for  searching 
out  such  members,  who  are  not  and  cannot  be 
reached  by  the  legal  provision,  and  kindly  minis- 
tering'to  their  comfort?  But  if  there  be  no  class 
of  officers  whose  appropriate  duty  it  is  to  make 
this  whole  concern  an  object  of  their  attention, 
it  will  too  often  be  neglected,  and  thus  the  inte- 
rest of  Christian  charity  seriously  suffer.  It  is 
not  a  sufficient  answer  to  this  argument  to  say, 
as  those  who  philosophize  on  the  subject  of 
pauperism  say,  and,  to  a  certain  extent,  with 
great  truth,  that  this  very  provision  would  pro- 
bably invite  application,  and  perhaps,  in  some 
instances,  induce  improper  reliance  upon  it,  to 
the  neglect  of  economy  and  diligence.  Sup- 
posing this,  in  some  degree,  to  be  the  case ; 
would  it  not  be  better  to  relieve  some  portion 
of  the  poverty  brought  on  by  improvidence, 
than  to  allow  humble,  tender  piety  to  pine  in 
secret,  unpitied,  and  unrelieved,  under  the  pres- 
sure of  that  helpless  penury,  which  was  induced 
by  the  hand  of  a  sovereign  God  ?  Nay,  is  no 
pity,  no  active  sympathy  due  from  the  Church 
even  to  indigence  notoriously  induced  by  sin? 
The  considerations  which   have  been  suggested, 


244  DIFFEREACE    BETWEEN 

furnish,  indeed,  a  good  argument  for  having 
Deacons  of  suitable  character  ; — men  of  piety, 
wisdom,  benevolence,  practical  acquaintance  with 
the  world,  and  with  human  nature,  who  would 
be  likely  to  perform  their  duty  with  discernment, 
prudence,  and  unfeigned  Christian  charity,  cau- 
tiously guarding  against  the  evils  to  which  the 
relief  they  are  commissioned  to  bear  is  exposed ; 
but  no  argument  at  all  against  affording  such 
relief  when  really  needed. 

4.  It  is  a  great  error  to  suppose  that  Deacons 
cannot  be  appropriately  and  profitably  employed 
in  various  other  ways  besides  ministering  to  the 
poor  of  the  Church.  They  might,  with  great 
propriety  be  made  the  managers  of  all  the 
money-tables,  or  fiscal  concerns  of  each  congre- 
gation ;  and,  for  this  purpose,  might  be  incor- 
porated, if  it  were  thought  necessary,  by  law, 
that  they  might  be  enabled  regularly  to  hold  and 
employ  all  the  property,  real  and  personal,  of  the 
Church.  But,  even  if  it  were  thought  inexpedient 
that  boards  of  Deacons  should  be  allowed  thus 
to  supersede  the  boards  of  "  Trustees,"  which 
are,  at  present,  commonly  employed  to  manage 
each  ecclesiastical  treasury ;  still  there  are  very 
important  services  in  reference  to  pecuniary 
concerns,  which  they  might  manage,  and  which, 
it  is  believed,  would  be  greatly  beneficial  to  the 
Church  if  they  were  considered  as  at  all  times 
bound  to  manage,  and  should  actually  manage 
with  wisdom,  energy,  and  zeal.  I  refer  to  the 
Church's  contribution  to  the  various  great  objects 
of  Christian  enterprise  which  distinguish  the 
present  day.  That  these  contributions  to  the 
cause  of  the  Bible ;  of  Missions,  foreign  and 
domestic ;  of  Sabbath  Schools ;    and  of  the  va- 


ELDERS    AND    DEACONS.  245 

rious  other  Christian  and  henevolent  undertakings 
i'or  promoting  knowledge,  virtue,  and  happiness, 
temporal  and  eternal,  among  men,  ought  to  be 
continued,  and  greatly  inereased,  no  one  who 
looks  into  the  Bible,  or  who  knows  any  thing  of 
the  Christian  spirit,  can  for  a  moment  doubt. 
It  is  quite  evident,  too,  that  these  contributions 
ought  to  be  perfectly  voluntary,  and  thai  any 
attempt  to  render  them  otherwise,  would  be  both 
unscriptural  and  mischievous.  But  would  it  not 
tend  to  render  the  whole  business  oi'  liberality 
to  the  cause  of  Christ  more  regular,  more  easy, 
more  abundant,  and  ultimately  more  productive, 
if  it  were  placed  under  the  enlightened  advice, 
and  wise  management  of  six  or  eight  Deacons  in 
each  Church?  Suppose  the  Pastor  and  the 
Elders  of  every  congregation  to  be  animated 
with  a  proper  spirit  on  this  subject,  and  to  be 
habitually  uttering  and  diffusing  proper  senti- 
ments ;  and  suppose  the  whole  business  of  col- 
lecting the  contributions,  and  paying  them  over 
to  the  respective  treasuries  for  which  they  were 
destined,  were  devolved  on  the  Deacons,  as  an 
executive  board,  who  might  call  to  their  aid, 
and  would  really  confer,  as  well  as  receive  a 
benefit,  by  calling  to  their  aid,  in  the  details  of 
collection,  a  number  of  active,  pious  sub-agents. 
Can  any  one  doubt  that  the  contributions  of 
the  Churches  would  be  more  systematic,  more 
regular,  more  conveniently  received,  better  pro- 
portioned, and  a  part,  at  least,  and,  in  some 
cases,  a  large  part,  of  the  expenses  ya'\d  to  tra- 
velling agents,  saved  for  the  cause  o[  Christ? 
The  truth  is,  an  enlightened,  active,  pious  board 
of  Deacons  might  place  this  whole  subject  on 
such  a  footing,  and  when  they  had  gotten  it  fairly 
21* 


246  DIFFERENCE  BETWEEN 

arranged,  and  under  way,  might  manage  it  in 
such  a  manner,  as  without  adding  in  the  least 
degree  to  the  burdens  of  the  people,  would 
render  their  contributions  more  productive,  as 
well  as  more  easy  and  economical  in  every  part 
of  their  management. 

With  respect  to  the  mode  of  disposing  of  the 
Deacon's  office  adopted  extensively  in  our  sister 
Churches  of  Scotland  and  Ireland,*  and  in  a  few 
instances,  in  this  country,  namely,  laying  it  on 
the  Ruling  Elders,  and  uniting  both  offices  in  the 
same  individual — it  is,  undoubtedly,  liable  to  very 
strong  objections,  as  will  appear  from  the  follow- 
ing considerations. 

1.  One  office  is  quite  enough  to  be  borne  by 
the  same  person  ;  especially  an  office  so  import- 
ant, so  responsible,  so  abundantly  sufficient  to 
employ  the  heart,  the  hands,  and  the  time  of  the 
most  active  and  zealous,  as  that  of  the  Ruling 
Elder.  However  pious,  wise,  and  unwearied  he 
may  be,  he  will  find  the  work  pertaining  to  his 
office  as  Elder,  enough,  and  more  than  enough, 
especially  in  this  day  of  enlarged  Christian 
activity,  to  put  in  requisition  all  his  powers. 
Why,  then,  add  another  office  to  one  already 
occupied,  if  he  be  faithful,  to  the  utmost  extent  of 
his  faculties]  Similar  remarks  may  be  made, 
to  a  considerable  extent,  concerning  the  Deacon's 
office.  It  is  enough,  when  foithfuUy  discharged, 
to  occupy  all  the  leisure  time  of  the  most  active 
and  faithful  incumbent.  Both  certainly  cannot 
be  undertaken    by  the   same  individual,  without 


*  The  same  mixture  of  offices  has  also  long  existed,  it 
-s  believed,  in  the  Church  of  Geneva.  See  Le  Mercier's 
Oh.  Hist,  of  Gen.  p.  214. 


ELDERS    AND    DEACONS.  247 

some  of  the  duties  pertaining  to  one  or  the  other 
being  neglected. 

2.  Where  there  are  suitable  candidates  for 
office  among  the  communicants  of  a  Church,  it 
is  commonly  wise  to  distribute  offices  as  exten- 
sively among  them  as  circumstances  will  con- 
veniently admit.  If,  indeed,  there  be  a  dearth 
of  proper  materials  for  making  ecclesiastical  offi- 
cers, the  difficulty  must  be  surmounted  in  the 
best  way  that  is  practicable.  But  if  there  be 
individuals  enough  to  sustain  it,  the  diffusion  of 
office  power  among  a  considerable  number,  is  so 
far  from  being  an  evil,  that  it  is  manifestly,  and 
may  be  highly,  advantageous.  It  brings  a  greater 
number  to  take  an  interest  in  the  affiiirs  of  the 
Church.  It  makes  a  greater  number  intimately 
acquainted  with  the  concerns  of  the  Churcb. 
And  by  calling  a  greater  number  to  pray,  and 
speak  and  act  in  behalf  of  the  Church,  it  tends 
to  promote  the  spiritual,  and,  it  may  be,  the 
everlasting  benefit  of  them  and  their  children. 
Why,  then,  heap  a  plurality  of  offices  upon  a 
single  person?  It  is  depriving  the  Church  of  a 
manifest  advantage ;  and  may  be  the  means  of 
depriving  the  individuals  themselves  of  both  com- 
fort and  edification. 

3.  If  there  be  not  an  absohite  incompatibility 
l»etween  the  offices  of  Ruling  Elder  and  Deacon, 
Ihere  is  at  least,  such  an  interference  between 
their  respective  duties,  as  is  certainly  undesirable, 
and  ought  by  all  means  to  be  avoided.  There 
is  a  collision  in  this  case  analogous  to  that  which 
takes  place  when  a  man  visits  the  sick  in  the 
double  character  of  a  physician  and  a  minister  of 
the  Gospel.  For  although,  in  many  cases,  the 
duties  and  services  of  each  character  may  happily 


248  DIFFERENCE    BETWEN 

harmonize,  and  help  one  another;  yet,  perhaps, 
in  many  more,  it  will  appear  to  the  discerning 
eye  that  they  had  better  be  separated.  When 
an  Elder,  as  such,  goes  Ibrlh  to  the  discharge  of 
his  official  duties,  it  is  to  promote  the  spiritual 
interest  of  the  flock  of  which  he  is  made  one  of 
the  "  overseers."  To  this  purpose  it  is  important 
that  he  should  have  the  most  unreserved  and 
confidential  access  to  all  the  members  of  the  flock, 
and  their  children ;  and  that  nothing  should  be 
allowed  to  intervene  which  was  adapted  to  dis- 
guise the  feelings,  to  divide  the  attention,  or  to 
clog  the  operations  of  either  party.  But  if,  when 
this  Elder  visits  the  poor  for  the  sake  of  benefit- 
ing their  souls,  they  receive  him  with  smiles, 
with  apparent  cordiality,  and  with  much  pious 
talk,  chiefly  for  the  concealed  purpose  of  in- 
creasing the  allowance  which,  as  Deacon,  he  may 
be  disposed  to  minister  to  them  :  or,  when  he 
visits  them  as  a  Deacon,  they  feel  jealous,  or 
alienated,  on  account  of  some  supposed  deficiency 
in  that  allowance,  and  of  course,  in  some  mea- 
sure close  their  minds  against  him  as  their  spirit- 
ual guide :  or,  when  the  mind  of  the  Presbyter- 
Deacon  himself  becomes  divided  and  perplexed 
between  the  rival  claims  of  these  two  classes  of 
duties,  less  good  is  done;  less  pure  unmingled 
feeling  exercised ;  and  less  comfort  enjoyed  on 
either  side.* 

On  all  these  accounts,  the  two  offices  in  ques- 
tion, as  they  are  entirely  different  in  their  nature, 
ought  undoubtedly,  to  be  separated  in  practice,  to 
be  discharged  by  different  persons,  and  to  be  care- 

*  See  this  subject  treated  in  a  striking  manner,  and 
at  considerable  length,  in  Dr.  Chalmers'  Christian  and 
Civic  Economy  of  Large  Towns.     Vol.  i.  Chapter  vii. 


ELDERS    AND    DEACONS.  249 

fully  guarded  against  that  interference  which  is 
adapted  to  render  both  less  useful. 

We  are  led,  then,  by  the  foregoing  facts  and 
arguments,  to  the  following  conclusions  : 

1.  That  the  Deacon  is  a  divinely  instituted 
officer,  and  ought  to  be  retained  in  the  Church. 

2.  That  the  function  to  which  the  Deacon  was 
appointed  by  the  Apostles,  was  to  manage  the 
pecuniary  affairs  of  the  Church,  and  especially  to 
preside  over  the  collections  and  disbursements  for 
the  poor. 

3.  That  Deacons,  therefore,  ought  not  only 
to  be  men  of  piety,  but  also  of  judgment,  pru- 
dence, knowledge  of  the  world,  and  weight  of 
character. 

4.  That  preaching  was  not,  in  the  primitive 
Church,  any  part  of  the  Deacon's  duty,  but  came 
in,  among  other  human  innovations,  as  corrup- 
tion gained  ground. 

5.  That  there  is  no  warrant  whatever  for  as- 
signing to  Deacons  the  function  of  government 
in  the  Church  ;  and  that  their  undertaking  any 
such  function,  is  nothing  less  than  ecclesiastical 
usurpation. 

G.  That  confounding  the  office  of  Deacon  with 
that  of  Ruling  Elder,  is  an  unwarranted  confusion, 
boih  of  names  and  offices,  which  are  entirely  dis- 
tinct. 

7.  That  even  the  uniting  of  these  two  offices  in 
the  same  persons,  is  bv  no  means  advisable,  and 
tends  materially  to  impair  the  comfort  and  useful- 
ness of  both. 

8.  That  Deacons  ought  to  be  ordained  by  the 
imposition  of  hands.  In  this  ordination  the 
hands  of  the  Pastor  and  of  the  Eldership  ought  to 
be  laid  on.     I  know  not  the  shadow  of  a  reason 


250  aUALIFICATIONS    FOR 

why  this  solemnity  should  be  omitted.  The 
venerable  Dr.  Dwight,  in  his  System  of  Theology, 
when  treating  on  the  office  of  Deacons,  unequi- 
vocally declares  his  conviction  that  the  laying  on 
of  hands  ought  always  to  be  employed  in  setting 
them  apart ;  and  pronounces  the  omission  of  it  to 
be  "  incapable,  so  far  as  he  knows,  of  any  de- 
fence." The  disregard  of  scriptural  example  in 
the  omission,  is  as  painful,  as  it  is  obvious  and 
unquestionable. 

9.  That  the  Deacons,  although  they  ought 
always,  if  possible,  to  be  present  at  the  meetings 
of  the  Church  Session,  for  the  sake  of  giving 
information,  and  aiding  in  counsel,  can  have  no 
vote  as  Church  Rulers  ;  and,  therefore,  cannot 
give  their  vote  in  the  admission  or  exclusion  of 
members,  or  in  any  case  of  ecclesiastical  dis- 
cipline. 


CHAPTER  XL 

THE    aUALIFICATIO?fS    PROPER    FOR    THIS  OFFICE. 

The  account  which  has  been  given  of  the  nature 

and  duties  of  the  office  of  Ruling  Elder,  is  adapted 

to  reflect  much  light  on  the  qualifications  by  which 

he  who  bears  it  ouo;ht  to  be  dislincruished.     Those 

•        •  •  J 

who  are  called  to  such  extensive,  interesting,  and 

highly   important   spiritual   duties ;   duties   which 

enter  so  deeply  into  the  comfort  and  edification  of 

the  Church  of  God  ;  it  surely  requires  no  formal 

argument  to  show,  ought  to  possess  a  character  in 


THIS    OFFICE.  251 

some  degree  corresponding  with  the  sphere  in 
which  they  are  appointed  to  move.  There  cannot 
be  a  plainer  dictate  of  common  sense.  Yet  to 
attempt  a  brief  sketch  of  the  more  important  of  the 
qualifications  demanded  for  this  oflke,  may  not  be 
altogether  unprofitable. 

And  here,  it  may  be  observed,  in  the  outset,  that 
it  is  by  no  means  necessary  that  Ruling  Elders 
should  be  aged  persons.  For  although  it  cannot 
be  doubted  that  the  title  is,  literally,  expressive  of 
age  ;  and  although  it  is  eqally  certain,  that  ori- 
ginally, the  office  was  generally  conferred  on  men 
somewhat  advanced  in  life,  as  being  most  likely, 
other  things  being  equal,  to  possess  wisdom,  pru- 
dence, experience,  and  weight  of  character;  yet 
the  term,  from  a  very  early  period,  came  to  be  a 
mere  title  of  office,  without  any  respect  to  the  years 
of  the  individual  who  bore  it.  This  is  evident, 
not  only  from  the  history  of  Jewish  practice,  but 
also  from  the  statements  of  the  New  Testament. 
If  Timothy  was  not  merely  a  Ruling,  but  also  a 
Teaching  Elder,  though  so  young  a  man,  that  the 
Apostle  said,  to  him,  "let  no  man  despise  thy 
youth  ;"  and  if,  in  every  age  of  the  Church,  young 
men  have  been  considered  as  qualified  on  the  score 
of  age,  to  be  Elders  that  labour  in  the  word  and 
doctrine,  as  well  as  rule;  there  can  be  no  doubt 
that  young  men,  if  otherwise  well  qualified,  may 
with  propriety  be  appointed  Elders  to  assist  in 
ruling  the  Church  of  God.  Nay,  where  such 
persons,  with  other  suitable  qualifications  are  to 
be  found,  it  is  expedient  to  introduce  some  in 
younger  life  into  the  Eldership  of  every  Church, 
not  only  that  there  may  be  individuals  in  the 
body  fitted  for  more  active  duties ;  but  also  that 
some  of  the  number  may  have  the  kind  of  official 


252  QUALIFICATIONS    FOR 

training,  and  that  faniiliarity  with  ecclesiastica 
business,  which  early  experience,  and  long  habil 
alone  can  give. 

It  may  be  remarked,  however,  that,  although 
neither  Scripture,  nor  the  Constitution  of  the  Pres- 
byterian Church,  prescribes  any  absolute  rule  with 
respect  to  the  age  of  those  who  may  be  considered 
as  candidates  for  the  Eldership  ;  yet  it  is  very 
manifest,  that  those  who  are  either  minors  in  age, 
or  "  novices  "  in  the  Christian  character  and  pro- 
fession, ought  by  no  means,  in  ordinary  circum- 
stances, to  be  elected  to  this  office.  In  the  Church 
of  Scotland,  the  rule  is,  that  no  one  can  be  chosen 
an  Elder  who  is  not  twenty-one  years  of  age.  A 
similar  regulation,  it  is  believed,  exists  in  some 
other  foreign  Churches;  and  it  may  be  considered 
as  a  dictate  of  common  prudence. 

But,  though  the  circumstance  of  age,  as  a  gene- 
ral rule,  does  not  enter  into  the  essential  qualifica- 
tions of  Ruling  Elders,  there  are  other  qualifica- 
tions which  are  highly  important,  and,  indeed,  in- 
dispensable. These  are  stated  by  the  inspired 
Apostle,  in  writing  to  Timothy,  in  the  following 
comprehensive,  and  pointed  language: — "An 
Elder  must  be  blameless,  the  husband  of  one  wife, 
having  faithful  children;  one  that  ruleth  well  his 
own  house,  having  his  children  in  subjection  with 
all  gravity;  not  accused  of  riot,  or  unruly;  not 
self-willed  ;  not  soon  anjjjry  ;  not  given  to  wine;  no 
striker ;  not  given  to  filthy  lucre  ;  but  a  lover  of 
hospitality  ;  a  lover  of  good  men  ;  sober,  just,  holy, 
temperate,  sound  in  the  faith,  in  charity,  in  pati- 
ence." See  Timothy  lii.  compared  with  Titus  i. 
6 — 8,  and  ii.  2,  which  passages  evidently  appear, 
on  tracing  the  connexion,  to  be  equally  applicable 
to  Teachino:  and  Ruling  Elders. 


THIS    OFFICE.  253 

The  design  of  appointing  persons  to  the  office 
of  Ruling  Elder  is  not  to  pay  them  a  compliment ; 
not  to  give  them  an  opportunity  of  figuring  as 
speakers  in  judicatories;  not  to  create  the  pageants 
of  ecclesiastical  ceremony  ;  hut  to  secure  able, 
faithful,  and  truly  devoted  counsellors  and  rulers 
of  the  Church  ;  to  obtain  wise  and  efficient 
guides,  who  shall  not  only  go  along  with  the  flock 
in  their  journey  heavenward,  but  go  before  them 
in  every  thing  that  pertains  to  Christian  duty. 

It  cannot  be  doubted,  indeed,  that  every  mem- 
ber of  the  Christian  Church  is  bound  to  exhibit  a 
holy,  devout,  and  exemplary  life  ;  to  have  his  mind 
well  stored  with  religious  knowledge :  to  be  able 
to  give  an  answer  to  every  one  that  asketh  a 
reason  of  the  hope  that  is  in  him;  and  to  avoid 
every  thing  that  is  criminal  in  itself,  that  may 
be  just  cause  of  offence  to  his  brethren,  or  that  may 
have  even  the  appearance  of  evil.  But  it  is  equally 
manifest  that  all  these  qualifications  are  still  more 
important,  and  required  in  a  still  higher  degree,  in 
those  who  are  intrusted  with  the  spiritual  inspec« 
tion  and  regulation  of  the  Church.  As  they  occupy 
a  place  of  more  honour  and  authority  than  the 
other  members  of  the  Church ;  so  they  also  occupy 
a  station  of  greater  responsibility.  The  eyes  of 
hundreds  will  be  upon  them  as  Hlders,  which  were 
not  upon  them  as  private  Christians.  Their 
brethren  and  sisters  over  whom  they  are  placed 
in  the  Lord,  will  naturally  look  up  to  them  for 
advice,  for  instruction,  for  aid  in  the  spiritual  life, 
and  for  a  shining  example.  The  expectation  is 
reasonable,  and  ought  not  to  be  disappointed.  The 
qualifications  of  Elders,  therefore,  ought,  in  some 
good  measure,  to  correspond  with  it. 

1.  An  Elder,  then,  ought,  first  of  all,  to  be  a 
22 


254  QUALIFICATIONS    FOR 

man  of  unfeigned  and  approved  piety.  It  is  to  be 
regretted  when  the  piety  of  any  member  of  the 
Church  is  doubtful,  or  evidently  feeble  and  waver- 
ing. It  is  deplorable  when  any  who  name  the 
name  of  Christ  manifest  so  much  indecision  in 
their  profession  ;  so  much  timidity  and  unsteadi- 
ness in  their  resistance  to  error  and  sin  ;  so  much 
conformity  to  the  world  ;  and  so  little  of  that  un- 
daunted, ardent,  and  thorough  adherence  to  their 
professed  principles, — as  to  leave  it  dubious  with 
many,  whether  they  are  "  on  the  Lord's  side"  or 
not.  But  how  much  more  deplorable  when  any 
thing  of  this  kind  appears  in  those  who  are  ap- 
pointed to  watch,  to  preside,  and  to  exert  an  exten- 
sive influence,  over  a  portion  of  the  family  of 
Christ !  VVhat  is  to  be  expected,  when  "  watch- 
men on  the  walls  of  Zion," — for  such  Ruling 
Elders  are  undoubtedly  to  be  regarded — appear  as 
beacons,  to  warn  private  Christians  of  what  ought 
to  be  avoided,  rather  than  as  models,  to  guide,  to 
attract,  and  to  cheer  them  on  to  all  that  is  spiri- 
tual, and  holy,  and  becoming  the  gospel '? 

Can  he  who  is  either  destitute  of  piety,  or  who 
has  but  a  small  portion  of  it,  engage  in  the  arduous 
and  deeply  spiritual  duties  of  the  Ruling  Elder 
with  comfort  to  himself,  or  with  any  reasonable 
hope  of  success?  It  cannot  be  supposed.  To  fit 
ecclesiastical  Rulers  for  acting  in  their  appropriate 
character,  and  for  performing^  the  work  which  per- 
tains to  it,  with  cordial  diligence,  faithfulness,  and 
perseverance,  will  require  cordial  and  decisive 
attachment  to  the  service  of  the  Church  ;  minds 
intent  upon  the  work  ;  hearts  filled  with  love  to 
Jesus,  and  to  the  souls  of  men,  and  preferring  Je- 
rusalem above  their  chief  joy.  Unless  they  are 
animated    with  this  affectionate  interest  in    their 


THIS    OFFICE.  255 

work;  unless  they  are  habitually  impelled  by  an 
enlightened  and  cordial  attachment  to  the  great 
cause  in  which  they  are  engaged,  they  will  soon 
become  weary  of  their  arduous  and  self-denying 
labours ;  they  will  find  waiting  on  the  flock,  visit- 
ing and  praying  with  the  sick,  instructing  the 
serious  and  inquiring,  correcting  the  disorderly, 
watching  over  the  spiritual  interests  of  all,  and  at- 
tending the  various  judicatories  of  the  Church,  an 
irksome  task.  But  with  such  a  zeal  as  has  been 
described,  they  will  be  ready  to  contend  for  the 
truth,  to  engage  in  the  most  self-denying  duties, 
nay,  to  "  spend  and  be  spent,"  for  Christ.  To 
promote  the  best  interests  of  Zion  will  be  their 
"  meat  and  drink."  No  labours,  no  trials,  no  dif- 
ficulties will  move  them ;  neither  will  they  count 
their  lives  dear  unto  themselves,  so  that  they  may- 
finish  their  course  with  joy,  and  accomplish  the 
work  which  they  have  received  of  the  Lord  Jesus. 
A  few  such  Elders  in  every  Church,  would,  with 
the  divine  blessing,  do  more  to  silence  infidelity, 
to  strike  even  the  scorner  dumb — to  promote  the 
triumph  of  gospel  truth — and  to  rouse,  sustain, 
and  bear  forward  the  cause  of  vital  piety,  than 
hundreds  of  those  Ministers  and  Elders,  who  act 
as  if  they  supposed  that  supplying  the  little  details 
of  an  ecclesiastical  formality  was  the  whole  pur- 
pose of  their  official  appointment.  And,  in  truth, 
we  have  no  reason  to  expect,  in  general,  that  the 
piety  of  the  mass  of  members  in  any  Church  will 
rise  much  higher  than  that  of  their  Rulers  and 
Guides.  Where  the  latter  are  either  lifeless  for- 
malists, or,  at  best,  but  "  babes  in  Christ,"  we 
shall  rarely  find  many  under  their  care  of  more 
vitality,  or  of  superior  siature. 

2.  Next  to  piety,  it  is  important  that  a  Ruling 


256  QUALIFICATIONS    FOR 

Elder  be  possessed  of  good  sense  and  sound  judg- 
ment. Without  this  he  will  be  wholly  unfit  to  act 
in  the  various  difficult  and  delicate  cases  which 
may  arise  in  the  discharge  of  his  duty.  A  man  of 
weak  and  childish  mind,  however  fervent  his  piety, 
is  by  no  means  adapted  to  the  station  of  an  eccle- 
siastical Ruler,  counsellor,  and  guide.  He  who 
bears  the  office  in  question,  is  called  to  have  inter- 
course with  all  classes  of  people  ;  to  engage  in  the 
most  arduous  and  trying  duties  ;  and  to  deliberate 
and  decide  on  some  of  the  most  perplexing  ques- 
tions that  can  come  before  the  human  mind.  Can 
it  be  doubted  that  good  sense,  and  solid  judgment 
are  indispensable  to  the  due  discharge  of  such 
official  work  as  this?  How  would  a  judge  on  the 
bench,  or  a  magistrate  in  his  office,  be  likely  to 
get  along  without  this  qualification  ?  Much  more 
important  is  it,  if  possible,  that  the  ecclesiastical 
Ruler  be  enlightened  and  judicious ;  because  he 
deliberates  and  decides  on  more  momentous  sub- 
jects ;  and  because  he  has  no  other  than  moral 
power  with  which  to  enforce  his  decisions.  Moses, 
therefore,  spoke  the  language  of  good  sense,  as 
well  as  of  inspired  wisdom,  when  he  said  to  the 
people  of  Israel  (Deut.  i.  13,)  "Take  ye  wise 
men,  and  understanding,  and  known  among  your 
tribes,  and  I  will  make  them  Rulers  over  you." 
This  point,  indeed,  it  would  seem,  can  scarcely  be 
made  more  plain  than  common  sense  makes  it ; 
and  might,  therefore,  be  considered  as  foreclosing 
all  illustration,  did  not  some  Churches  appear  dis- 
posed to  make  the  experiment,  how  far  infinite 
Wisdom  is  to  be  believed,  when  it  pronounces,  by 
the  prophet,  a  woe  against  those  who  make  choice 
of  babes  to  rule  over  them. 

3.  A  Ruling  Elder  ought  to  be  sound  in  the 


THIS  OFFICE.  257 

faith,  and  well  informed  in  relation  to  gospel  truth. 
The  Elder  who  is  not  orthodox  in  his  creed,  in- 
stead of  contributing,  as  he  ought,  to  build  up  the 
Church  in  the  knowledge  and  love  of  the  truth, 
will,  of  course,  be  the  means  of  scattering  error,  as 
far  as  his  influence  extends.  And  he  who  is  not 
well  informed  on  the  subject  of  Christian  doctrine, 
will  not  know  whether  he  is  promoting  the  one  or 
the  other.  Accordingly,  when  this  class  of  officers 
is  ordained  in  our  Church,  we  call  upon  them  to 
do  what  we  do  not  require  from  the  private  mem- 
bers of  the  Church,  viz.:  solemnly  and  publicly  to 
adopt  the  Confession  of  Faith,  "as  containing  the 
system  of  doctrine  taught  in  the  Holy  Scriptures." 
When  this  is  considered  ;  and  also  that  they  are 
expected  to  be,  to  a  certain  extent,  instructors  and 
guides  in  Divine  thmgs  to  many  of  those  committed 
to  their  oversight;  and,  above  all,  that  they  will 
be  often  called  to  deliberate  on  charges  of  heresy, 
as  well  as  immorality;  and  to  sit  in  judgment  on 
the  doctrinal  belief,  not  only  of  candidates  for  ad- 
mission into  the  Church,  as  private  members;  but 
also  on  cases  of  alleged  aberration  from  the  truth 
in  ministers  of  the  gospel  ;  the  necessity  of  their 
being  "  sound  in  the  faith,"  and  of  their  having 
enlightened  and  clear  views  of  the  system  of  re- 
vealed truth,  is  too  plain  to  need  argument  for  its 
support. 

The  truth  is,  the  Ruling  Elder  who  is  active, 
zealous,  and  faithful,  will  have  occasion,  almost 
every  day,  to  discriminate  between  truth  and  error; 
to  act  as  a  guardian  of  the  Church's  orthodoxy; 
to  pass  his  judgment,  either  privately  or  judicially, 
on  real  or  supposed  departures  from  it;  and  to  in- 
struct the  inexperienced  and  the  doubling  in  the 
great  doctrines  of  our  holy  religion.  And  although 
22* 


258  aUALIFICATIOXS    FOR 

all  Elders  are  not  expected  to  be  profound  theolo- 
gians, any  more  than  all  ministers;  yet  that  the 
former,  as  well  as  the  latter,  should  have  a  general 
and  accurate  acquaintance  with  the  gospel  system, 
and  be  ready  to  defend  its  leading  doctrines,  by  a 
ready,  pertinent,  and  conclusive  reference  to  scrip- 
tural testimony,  and  thus  be  able  to  "  separate  be- 
tween the  precious  and  the  vile,"  in  theory  as  well 
as  in  practice,  is  surely  as  little  as  can  possibly  be 
demanded  of  those  who  are  placed  as  leaders  and 
guides  in  the  house  of  God. 

4.  Again  :  an  Elder  ought  to  be  a  man  of  emi- 
nent  prudence.  By  prudence  here  is,  of  course, 
not  meant,  that  spurious  characteristic,  which  calls 
Itself  by  this  name,  but  which  ought  rather  to  be 
called  timidity,  or  a  criminal  shrinking  from  duty, 
on  the  plea  that  "  there  is  a  lion  in  the  way." 
Yet,  while  we  condemn  this  as  unworthy  of  a 
Christian,  and  especially  unworthy  of  a  Christian 
Counsellor  and  Ruler ;  there  is  a  prudence  which 
is  genuine,  and  greatly  to  be  coveted.  This  is  no 
other  than  practical  Christian  wisdom,  which  not 
only  discerns  what  is  right,  but  also  adopts  the 
best  mode  of  doing  it ;  which  is  not  at  all  incon- 
sistent with  firmness,  and  the  highest  moral  cou- 
rage ;  but  which  happily  regulates  and  directs  it. 
It  has  been  often  observed,  that  there  is  a  right  and 
a  wrong  way  of  doing  the  best  things.  The  thing 
done,  may  be  excellent  in  itself;  but  may  be  done 
in  a  manner,  at  a  time,  and  attended  with  circum- 
stances, which  will  be  likely  to  disgust  and  repel, 
and  thus  prevent  all  benefit.  Hence  a  man  who  is 
characteristically  eccentric,  undignified,  rash,  pre- 
cipitate, or  indiscreetly  talkative,  ought  by  no 
means  to  be  selected  as  an  ecclesiastical  ruler.  He 
"will,  probably,  do  more  mischief  than  good ;  will 


THIS    OFFICE.  259 

generally  create  more  divisions  than  he  heals;  and 
will  rather  generate  offences  than  remove  them. 
Perhaps  there  is  no  situation  in  human  society 
which  more  imperiously  calls  for  delicacy,  cau- 
tion, reserve,  and  the  most  vigilant  discretion,  than 
that  of  an  ecclesiastical  Ruler.  If  popular  rumour 
hegin  to  charge  a  Church  member  with  some  de- 
linquency, either  in  faith  or  practice,  let  one  of 
the  Elders,  under  the  notion  of  being  faithful,  im- 
plicitly credit  the  story,  go  about  making  inquiries 
respecting  its  truth,  winking  and  insinuating,  and 
thus  contributing  to  extend  its  circulation  ;  and 
however  pure  his  motives,  he  may  before  he  is 
aware,  implicate  himself  in  the  charge  of  slander, 
and  become  so  situated  in  respect  to  the  supposed 
culprit,  as  to  render  it  altogether  improper  that  he 
should  sit  in  judgment  on  his  case.  The  maxim 
of  the  wise  man,  "  be  swift  to  hear,  slow  to  speak, 
slow  to  wrath,"  applies  to  every  human  being; 
especially  to  every  professing  Christian  ,  but  above 
all  to  every  one  who  is  appointed  to  maintain  truth, 
order,  purity,  peace,  and  love  in  the  Church  of  God. 
It  requires  much  prudence  to  judge  when  it  is 
proper  to  commence  the  exercise  of  discipline 
against  a  supposed  offender.  Discipline  is  an 
important,  nay,  a  vital  matter,  in  the  Christian 
Church.  But  it  may  be  commenced  indiscreetly; 
vexatiously  ;  when  that  which  is  alleged  cannot 
be  shown  to  be  an  offence  against  the  Divine  law ; 
or  when,  thouoh  a  really  censurable  oflbnce, 
there  is  no  probability  that  it  can  be  proved.  To 
attempt  the  exercise  of  discipline  in  such  cases, 
is  to  disgrace  it ;  to  convert  it,  from  one  of  the 
most  important  means  of  grace,  into  an  instru- 
ment of  rashness,  petulance,  and  childish  pre- 
cipitancy.    Often,  very  often,  has  the  very  name 


260  QUALIFICATIONS    FOR 

of  discipline  been  rendered  odious,  the  peace  of 
families  and  neighbourhoods  grievously  disturbed, 
the  influence  of  ecclesiastical  judicatories  de- 
stroyed, and  the  cause  of  religion  deeply  wounded, 
by  judicial  proceedings,  which  ought  either  never 
to  have  been  commenced,  or  to  which  the  small- 
est measure  of  prudence  would  have  given  a  very 
ditferent  direction. 

The  importance  of  the  subject  constrains  me 
to  add,  that  prudence,  much  prudence  is  also 
imperiously  demanded,  in  the  exercise  of  a  dig- 
nified and  cautious  reserve  while  ecclesiastical 
process  is  pending.  One  great  reason  why  it  is 
thought  better  by  Presbyterians,  to  exercise  dis- 
cipline rather  by  a  bench  of  wise  and  pious  eccle- 
siastical Senators,  than  by  the  vote  of  the  whole 
body  of  Church  members,  is,  that  the  public  dis- 
cussion and  decision  of  many  things  concerning 
personal  character,  which  the  exercise  of  disci- 
pline necessarily  discloses,  respecting  others,  as 
well  as  the  culprit,  is  adapted  in  many  cases,  to 
do  more  harm  than  good,  especially  before  the 
process  is  closed.  To  guard  against  this  evil,  it 
is  very  important  that  the  Elders  carefully  avoid 
all  unseasonable  disclosures  in  respect  to  the 
business  which  may  be  at  any  time  before  the 
Session.  Until  they  have  done  what  shall  be 
deemed  proper,  in  a  delicate  case,  it  is  surely 
unwise,  by  thoughtless  blabbing,  to  throw  ob- 
stacles in  their  own  way,  and  perhaps  to  defeat 
the  whole  purpose  which  they  have  in  view. 
Yet  how  often,  by  one  imprudent  violation  of 
this  plain  rule,  has  the  discipline  of  the  Church 
been  degraded  or  frustrated,  and  the  character 
of  those  who  administered  it  exposed  to  ridicule? 

These,  and  similar  considerations,  serve  clearlj 


THIS    OFFICE.  261 

to  show,  that  no  degree  of  piefy  can  supersede 
the  necessity  of  prudence  in  ecclesiastical  rulers ; 
and  that,  of  all  characters  in  a  congregation,  an 
indiscreet,  meddling,  garrulous,  gossipping,  tattling 
Elder,  is  one  of  the  most  pestiferous. 

5.  It  is  important  that  an  Elder  be  "  of 
good  report  of  them  that  are  ivitkout^  The 
circumstance  of  his  being  chosen  to  the  ofRce 
by  the  members  of  the  Church,  does,  indeed, 
afford  strong  presumption  that  he  sustains  among 
them  an  unexceptionable  character.  But  it  is 
also  of  great  importance  that  this  class  of  offi- 
cers, as  well  as  those  who  "  labour  in  the 
word  and  doctrine,"  should  stand  well  with  those 
who  are  without,  as  well  as  those  who  are 
within  the  pale  of  the  Christian  community. 
The  ecclesiastical  ruler  may  often  be  called,  in 
discharging  his  official  duties,  to  converse  with 
the  worldly  and  profane,  who  have  no  particular 
regard  either  for  his  Master,  or  his  office.  Nay, 
he  must  be,  almost  every  day  that  he  lives,  the 
object  of  the  scrutiny  of  such  men.  In  this  case, 
it  is  peculiarly  desirable  that  his  personal  char- 
acter be  such  as  to  command  universal  respect 
and  confidence ;  that  it  be  not  liable  to  any  par- 
ticular suspicion  or  imputation  ;  but  that,  on  the 
contrary,  it  possess  such  weight  and  respecta- 
bility in  the  community,  as  will  render  him  an 
aid  and  a  blessing  to  his  ecclesiastical  connexion. 
To  this  end,  his  unbending  integrity  in  all  the 
walks  of  life ;  his  spotless  probity  and  honour  in 
every  pecuniary  transaction ;  his  gravity  and 
dignity  in  all  the  intercourse  of  society ;  his 
exem[)lary  government  of  his  own  family  ;  his 
abstraction  from  all  unhallowed  conformity  to 
the    world ; — ought    to    present    in    some   good 


262  QUALIFICATIONS    FOR 

measure,  a  pattern  of  Christian  consistency.  It 
IS  saying  little  in  favour  of  a  Church  officer,  to 
allege  that  his  reputation  is  such  that  he  does  no 
harm  to  the  ecclesiastical  body  with  which  he  is 
connected.  It  is  to  be  regretted,  if  he  do  not 
promote  its  benefit  every  day  by  his  active  ser- 
vices, and  extend  its  influence  by  the  lustre  of  his 
example. 

6.  A  Ruling  Elder  ought  to  be  a  man  of  pub- 
lic spirit  and  enlarged  views.  He  who  is  called 
by  his  official  duty  to  plan  and  labour  for  the 
extension  of  the  Redeemer's  kingdom,  surely 
ought  not,  of  all  men,  to  have  a  narrow  and 
illiberal  mind ;  to  be  sparing  of  labour,  parsimo- 
nious in  feeling  and  habit,  or  contented  with 
small  attainments.  It  is  eminently  desirable, 
then,  that  a  Ruling  Elder  be  a  man  of  expanded 
heart  toward  other  denominations,  as  far  as  is 
consistent  with  entire  fidelity  to  scriptural  truth 
and  order ;  that  he  aim  high  in  spiritual  attain- 
ment and  progress ;  that  he  be  willing  to  give 
much,  to  labour  much,  and  to  make  sacrifices 
for  the  cause  of  Christ ;  and  that  he  be  con- 
tinually looking  and  praying  for  the  further  en- 
largement and  prosperity  of  Zion.  Such  a  man 
will  not  be  willing  to  see  the  Church  fall  asleep, 
or  stagnate.  Such  a  man's  mind  will  be  teeming 
with  desires,  plans,  and  prayers  for  the  advance- 
ment of  the  Saviour's  cause.  Such  a  man  will 
not  content  himself,  nor  be  satisfied  to  see  others 
contenting  themselves,  with  a  little  round  of 
frigid  formalities,  or  with  the  interests  of  a  single 
parish  : — but  the  aspirations  of  his  heart,  and  the 
active  efforts  of  his  life  will  be  directed  to  the 
extension  and  prosperity  of  the  Church  in  all  its 
borders,  and  to  the  universal  establishment  and 


Tins  OFFICE.  263 

triumph  of  that  gospel  which  is  "  the  power  of 
God  unto  salvation  to  every  one  that  bclieveth," 

The  qualification  of  which  we  speak  has  been, 
in  all  ages,  and  from  the  nature  of  the  case,  must 
ever  be,  of  inestimable  importance  in  every 
Ruler  and  Guide  of  the  Church.  But  we  may 
venture  to  pronounce  that  it  never  was  so  im- 
portant to  the  Church  that  she  should  have  such 
Rulers  as  it  is  at  the  present  day.  Now,  that 
she  is  awaking  from  her  slumber,  and  arousing 
to  a  sense  of  her  long  forgotten  obligations  :  now 
that  she  is,  as  we  hope,  arising  from  the  dust,  and 
*'  putting  on  her  beautiful  garments,"  and  look- 
ing abroad  in  the  length  and  breadth  of  those 
conquests  which  have  been  promised  her,  by  her 
Almighty  Head  —  now  that  all  her  resources, 
physical  and  moral,  are  called  for,  in  every 
direction,  with  an  emphasis  and  a  solemnity 
never  before  equalled — is  it  not  manifest  that 
all  who,  in  such  a  stage  of  her  course,  undertake 
to  be  her  counsellors  and  guides,  ought  to  be 
neither  drones  nor  cowards ;  neither  parsimonious 
of  labour  and  sacrifice,  nor  disposed  to  sit  down 
contented  with  small  acquisitions  1  Ruling  Elders, 
at  the  present  day,  have,  perhaps,  an  opportunity 
of  serving  the  Church  more  extensively  and 
effectually  than  ever  before.  How  desirable  and 
important,  then,  that  they  have  a  heart,  in  some 
measure,  commensurate  with  the  calls  and  op- 
portunities of  the  day  in  which  their  lot  is  cast ! 
How  desirable  that  they  cherish  those  enlarged 
and  liberal  views,  both  of  duty  and  of  effort, 
which  become  those  who  are  called  to  act  a  con- 
spicuous and  interesting  part  in  a  cause  which  is 
dear  to  all  holy  beings!  So  important  is  this, 
that  it  is  probable  we  shall  generally  find  that, 


264  QUALIFICATIOTS'S    FOR 

in  liberality  of  contribution  to  the  various  objects 
of  Christian  effort,  and  in  enlargement  of  mind 
to  desire  and  seek  the  extension  of  the  Redeem- 
er's kingdom,  the  mass  of  the  members  of  any 
Church  may  commonly  be  graduated  by  the 
character  of  their  Elders.  If  the  leaders  and 
guides  of  the  Church  be  destitute  of  public  spirit, 
and  be  not  found  taking  the  lead  in  large  plans, 
labours,  and  sacrifices  for  extending  the  reign  of 
knowledge,  truth,  and  righteousness  ;  it  will  be 
strange  indeed  if  a  more  enlarged  spirit  be  found 
prevailing  among  the  generality  of  their  fellow- 
members. 

7.  The  last  qualification  on  which  I  shall 
dwell,  as  important  in  the  office  before  us,  is 
ardent  zeal,  and  a  spirit  of  importunate  prayer. 
Large  views,  and  liberal  plans  and  donations, 
will  not  answer  without  this.  The  truth  is,  the 
Church  of  God  has  the  most  serious  and  un- 
ceasing obstacles  to  encounter,  in  every  step  of 
her  progress.  As  long  as  she  is  faithful,  her 
course  is  never  smooth  or  unobstructed.  In 
maintaining  truth  ; — in  guarding  the  claims  of 
gospel  holiness  ; — and  in  sustaining  discipline — 
the  enmity  of  the  human  heart  will  not  fail  to 
manifest  itself,  and  to  offer  more  or  less  resist- 
ance to  that  which  is  good.  The  worldly  and 
profane  will  ever  be  found  in  the  ranks  of  deter- 
mined opposition.  And  alas !  that  some  who 
bear  the  name  of  Christ,  are  not  unfrequently 
found  in  the  same  ranks;  thus  grieving  the 
hearts,  and  trying  the  patience  of  those  who  are 
called  to  act  as  the  representatives  and  leaders 
of  the  Church.  To  meet  and  overcome  difficul- 
ties of  this  kind,  requires  all  the  fixedness  of  pur- 
pose, and  all  the  zeal  in  the  service  of  Christ, 


THIS    OFFICE.  265 

which  his  most  devoted  servants  can  bring  to  their 
work. 

Besides  all  this,  there  is  much  in  the  daily 
duties  of  the  Ruling  Elder,  which  puts  to  a  very- 
serious  test  all  his  devotedness  to  the  cause  of  his 
Master.  He  is  called  to  live,  like  a  minister  of 
the  gospel,  in  the  very  atmosphere  of  prayer  and 
religious  conversation.  In  the  chamber  of  the 
sick  and  dying;  in  conversing  with  the  anxious 
inquirer,  and  the  perplexed  or  desponding  believer; 
in  the  private  circle,  and  in  the  social  meeting  for 
prayer ;  abroad  and  at  home,  in  the  house,  and 
by  the  way — it  must  be  "  his  meat  and  drink"  to 
be  found  ministering  to  the  best  interests  of  his 
fellow-men.  So  that  if  he  have  but  little  zeal ; 
but  little  taste  for  prayer  ;  but  little  anxiety  for 
the  welfare  of  immortal  souls  ;  he  will  not,  he 
cannot,  enter  with  proper  feeling  into  his  appro- 
priate employments.  But  if  he  be  animated  with 
a  proper  spirit,  he  will  find  it  pleasant  to  be  thus 
employed.  Instead  of  shunning  scenes  and  op- 
portunities of  usefulness,  he  will  diligently  seek 
them.  And  instead  of  finding  them  wearisome, 
he  will  feel  no  happiness  more  pure  and  rich  than 
that  which  he  experiences  in  such  occupations  as 
these. 

It  is  evident,  then,  not  only  that  the  ecclesias- 
tical Ruler  ought  to  have  unfeigned  piety  ;  but 
that  his  piety  ought  to  be  of  that  decisive  charac- 
ter, and  accompanied  with  that  fervent  zeal, 
which  bears  its  possessor  forward,  without  we;iri- 
ness  in  the  discharge  of  self-denying  duties.  The 
higher  the  degree  in  which  he  possesses  this  cha- 
racteristic, provided  it  be  accompanied  with  wis- 
dom, prudence,  and  a  knowledge  of  human  nature, 
the  greater  will  probably  be  his  usefulness  in  the 
23 


266        QUALIFICATIO>'S    FOR    THIS    OFFICE. 

Church  which  he  serves ;  and  the  greater,  as- 
suredly, will  be  his  own  personal  enjoyment  in 
rendering  that  service. 

It  is  more  than  possible  that  this  view  of  the 
qualifications  proper  for  the  office  which  we  are 
considering,  may  cause  some,  when  solicited  to 
undertake  it,  to  draw  back,  under  the  conscien- 
tious impression,  that  they  have  not  the  charac- 
teristics which  are  essential  to  the  faithful  dis- 
charge of  its  duties.  And  it  would  be  wrong  to 
say  that  there  are  not  some  cases,  in  which  such 
an  impression  ought  to  be  admitted.  There  can 
be  no  doubt  that  there  are  those  who  bear  this 
office,  who  ought  never  to  have  accepted  it.  To 
this  class,  unquestionably,  belong  all  those  who 
have  no  taste  for  the  appropriate  duties  of  the 
office,  and  who  do  not  resolve  sedulously  and 
faithfully  to  perform  them.  But  let  no  humble, 
devoted  follower  of  Jesus  Christ,  who  truly  desires 
to  serve  and  glorify  him,  and  who  is  willing,  from 
the  heart,  to  do  all  that  God  shall  enable  him, 
for  the  promotion  of  the  Redeemer's  kingdom, 
be  deterred,  by  the  representation  which  has 
been  given,  from  accepting  the  office,  if  called 
to  it  by  his  Christian  brethren.  The  deeper  his 
sense  of  his  own  unfitness,  the  more  likely  will 
he  be  to  apply  unceasingly  and  importunately  for 
heavenly  aid ;  and  the  nearer  he  lives  to  the 
throne  of  grace,  the  more  largely  will  he  partake 
of  that  wisdom  and  strength  which  he  needs 
There  are,  no  doubt,  some,  as  was  said,  who  are 
really  unqualified  for  this  office  ;  but  in  general, 
it  may  be'  maintained,  that  those  who  have  the 
deepest  impression  of  the  importance  and  ardu- 
ousness  of  its  duties,  and  of  their  own  want  of 
adequate  qualifications,  are  far  better  prepared  for 


ELECTION    OF    RULING    ELDERS.  2G7 


those  duties,  than  such   as  advance  to  the   dis 
chartje  of  them  with  unwaverin<i  confidence  and 


self-complacency 


CHAPTER  XII. 

ON  THE  ELECTION  OF  RULING  ELDERS. 

Under  this  general  head,  a  variety  of  questions 
occurs,  the  solution  of  which  is  important. 

I.  In  the  first  place,  who  are  the  proper  elec- 
tors of  Ruling  Elders  ]  This  question  is  not  defi- 
nitely resolved  by  the  "Form  of  Government"  of 
the  Presbyterian  Church  in  the  United  States.  Its 
language  is  as  follows :  "  Every  congregation 
shall  elect  persons  to  the  office  of  Ruling  Elder, 
and  to  the  office  of  Deacon,  or  either  of  them,  in 
the  mode  most  approved  and  in  use  in  that  con- 
gregation. But  in  all  cases  the  persons  elected 
must  be  male  members  in  full  communion  in  the 
Church  in  which,  they  are  to  exercise  their  office." 

When  a  new  Church  is  to  l)e  organized,  and 
when,  of  course,  there  are  no  Elders  already  in 
office,  application  ought  to  be  made  to  the  Pres- 
bytery, stating  the  wishes  of  those  who  contem- 
plate forming  the  Church,  requesting  their  sanc- 
tion, and  also  the  appointment  of  one  or  more  of 
their  number  to  preside  in  the  election  and  ordina- 
tion of  the  candidates  for  the  respective  olfices 
of  Elders  and  Deacons.  The  person  or  persons 
thus  appointed  by  the  Presbytery  to  act  in  the 
case,  alter  causing  due  and  regular  notice  of  their 
appointment  and  its  object,  to  be  given,  ought  to 


268  ELECTION    OF 

meet  with  the  members  of  the  congregation ;  to 
preach  on  the  subject  which  occasions  the  meet- 
ing ;'  to  explain  the  nature  and  importance  of  the 
office;  and,  having  done  this,  to  call  upon  those 
who  may  be  qualified  as  electors,  to  give  their 
votes  for  such  of  their  number  as  they  would  wish 
to  have  as  their  spiritual  rulers.  Having  done 
this  openly,  in  the  face  of  the  congregation,  the 
ordination  of  the  Elders  elect,  may  either  take 
place  on  the  spot,  before  the  assembly  shall  sepa- 
rate ;  or  may  be  postponed  to  a  future  time,  as 
may  be  judged  most  expedient.  By  this  is  meant, 
that  the  election  in  this  case,  being  made  imme- 
diately by  a  popular  vote  of  the  members  of  the 
Church,  there  is  no  need  of  postponing  the  ordina- 
tion, for  the  purpose  of  propounding  the  names 
of  the  persons  elected,  from  the  pulpit,  as  is  ne- 
cessary, and  practised  in  other  cases.  In  the 
case  supposed,  the  full  concurrence  of  the  per- 
sons entitled  to  vote  in  the  choice  made,  has  been 
already  ascertained  by  their  suffrages. 

In  this  choice,  the  votes  may  be  given  either 
viva  voce,  or  by  ballot.  The  latter  method,  how- 
ever, is  by  far  the  most  common,  and,  is  evi- 
dently, the  most  proper,  for  a  variety  of  reasons, 
some  of  which  will  readily  occur  to  every  en- 
lightened and  delicate  mind. 

Concerning  the  persons  who  are  properly  en- 
titled to  vote  in  such  an  election,  there  has  been 
some  diversity  of  opinion.  That  all  the  male 
members  of  the  Church,  in  what  is  called  "  full 
communion,*  have  this  right,  there  can  be  no 
question.  In  this  all  are  agreed.  But  it  has 
been  maintained,  not,  indeed,  with  the  same 
unanimity,  yet,  it  is  believed,  by  a  large  majority 
of  the  most  judicious  and  enlightened  judges,  and 


RULING    ELDERS.  260 

probably  on  the  most  correct  principles,  that  all 
baptized  members  of  the  Church,  who  must  be, 
of  course,  regarded  as  subject  to  the  governinent 
and  discipline  administered  by  these  Rulers,  are 
entitled  to  a  voice  in  their  election.  And  when 
there  are  female  heads  of  families,  who  bear  the 
relation  of  membership  to  the  Church,  in  either 
of  the  senses  just  mentioned,  and  who  are  not  re- 
presented by  some  qualified  male  relative,  on  the 
occasion,  it  has  been  judged  proper  to  allow  them 
to  vote  in  the  choice  of  Ruling  Elders,  as  is  gene- 
rally the  case  in  the  choice  of  a  Pastor. 

There  seems,  however,  to  be  some  good  reason 
for  restricting  the  right  to  vote  for  Ruling  Elders 
within  narrower  bounds,  than  are  commonly 
assigned  in  the  choice  of  a  Pastor.  In  that 
choice,  in  most  congregations,  all  pew-holders, 
and  all  stated  worshippers  who  are  stated  con- 
tributors to  the  support  of  the  Pastor,  in  their 
just  proportion,  whether  baptized  or  not,  whether 
willing  to  submit  to  the  exercise  of  discipline  or 
not,  and  whether  of  fair  moral  character  or  not, 
are  considered  as  entitled  to  a  vote.  But,  in  the 
election  of  a  Pastor,  there  is  one  security  against 
an  improper  choice,  which  does  not  exist  in  the 
case  of  a  Ruling  Elder ;  namely,  that  the  call 
must  be  submitted  to  the  Presbytery,  and  receive 
the  sanction  of  that  body  before  it  can  be  pro- 
secuted ;  whereas  no  such  security  exists  in 
the  case  of  a  Ruling  Elder.  Of  course,  if  all 
pew-holders,  and  pecuniary  supporters,  without 
any  reference  to  membership  or  character,  were 
allowed  to  vote  in  the  election  of  the  latter  class 
of  officers,  they  might  choose  persons  to  the 
last  degree  unsuitable  for  the  office,  and  adapted 
to  destroy  rather  than  benefit  the  Church.  Be» 
23* 


270  ELECTION    OP 

sides  ;  overy  one,  however  heterodox  or  immoral, 
may  be  a  stated  attendant  on  public  worship  : — 
and  every  stated  attendant  on  the  worship  of  any 
Church,  may  be  said  to  have  an  interest  in  the 
character  ot'  the  Pastor,  and  a  right,  as  far  as 
may  be,  to  be  pleased  in  the  choice.  But  no  one 
can  be  said  to  have  any  part,  or  particular  inte- 
rest in  the  discipline  of  the  Church,  excepting 
those  who  are  subject  to  its  operation  ;  which  can 
be  the  case  with  none  but  those  who  are  members 
of  the  Church. 

Accordingly,  the  General  Assembly  of  the 
Church  which  met  in  1829,  in  answer  to  a 
question  solemnly  referred  to  it  by  one  of  the 
Western  Presbyteries,* — adopted,  and  sent  to  the 
Churches  the  following  judgment  in  relation  to 
the  subject  before  us.  "  It  is  the  opinion  of  this 
General  Assembly,  that  the  office  of  RuHng 
Elder  is  an  office  in  the  Church  of  Christ;  that 
Ruling  Elders,  as  such,  according  to  our  Con- 
fession of  Faith,  Book  i.,  on  Government,  Chap- 
ter v.,  are  the  representatives  of  the  people,  by 
whom  they  are  chosen,  for  the  purpose  of  exer- 
cising government  and  discipline  in  the  kingdom 
of  our  Lord  Jesus  Christ;  that  the  discipline 
lawfully  exercised  by  them,  is  the  discipline 
exercised  through  them  by  their  constituents,  in 
whose  name,  and  by  whose  authority  they  act 
in  all  that  they  do."]"     To  suppose,  therefore,  that 

*  The  question  submitted  was  in  these  words — 
"  Ought  an  unbaptized  person,  who  yet  pays  his  pro- 
portion for  the  support  of  a  congregation,  to  be  per- 
mitted to  vote  for  Ruling  Elders'!" 

f  It  is  well  known  that  the  General  Assembly,  in 
this  clause  of  their  judgment,  did  not  mean  to  deny 
that  Ruling  Elders,  in  the  rightful  discharge  of  their 


RULING    ELDERS.  271 

an  unbaptized  person,  not  belonging  to  the  visible 
kingdom  of  the  Redeemer,  might  vote  at  the 
election  of  Ruling  Elders,  would  be  to  establish 
the  principle,  that  the  children  of  this  world 
might,  through  their  representatives,  exercise 
discipline  in  the  Church  of  God  ;  which  is  mani- 
festly unscriptural,  and  contrary  to  the  standards 
of  our  Church.  Resolved,  therefore,  that  the 
question  in  the  said  overture  be  answered  in  the 
negative." 

Where  there  is  already  an  existing  Church 
Session,  and  the  object  is  to  add  to  the  number 
of  its  members,  in  this  case  the  election  of  the 
new  Elders  may  be  made  in  any  one  of 
several  methods:  —  either  by  the  vote  of  the 
members  of  the  Church  at  large,  as  already 
stated  ;  or  by  a  nomination  on  the  part  of  the 
existing  Elders,  proposed  to  the  Church,  and 
considered  as  their  choice,  if  not  objected  to ; 
or  by  the  nomination  of  double  the  number  pro- 
posed to  be  chosen,  by  the  Session,  and  a  choice 
by  the  members  of  the  Church  out  of  the  list  so 
nominated. 

In  the  Church  of  Scotland  "  new  Elders  are 
chosen    by    the   voice    of  the    Session.*      After 


duties,  act  in  the  name  and  by  the  authority  of  Christ. 
This  great  truth  is  plainly  recognized  in  a  preceding 
clause  ;  but  merely  to  say,  that  they  act  as  the 
representatives,  and  on  the  behalf  of  the  members 
of  the  Church  at  large;  so  that  when  a  complaint 
is  brought  to  the  Eldership,  it  is,  strictly  speaking, 
according  to  ancient  language,  "telling  it  to  the 
Church." 

*  In  the  infancy  of  the  Reformed  Church  in  Scot- 
land, the  mode  of  electing  Ruling  Elders  was  by  no 
means    uniform.      In    some    Churches,   the    existing 


272  ELECTION    OF 

their  election  has  been  agreed  upon,  their  names 
are  read  from  the  pulpit,  in  a  paper  called  an 
Edict,  appointing  a  day,  at  the  distance  of  not 
less  than  ten  days,  for  their  ordination.  If  no 
member  of  the  congregation  offer  any  objection 
upon  that  day ;  or  if  the  Session  find  the 
objections  that  are  offered  frivolous,  or  unsup- 
ported by  evidence,  the  minister  proceeds  in  the 
face  of  the  congregation,  to  ordain  the  new 
Elders.* 

The  same  method  of  adding  new  Elders  to 
existing  Church  Sessions,  is  adopted,  in  sub- 
stance, by  many  Presbyterian  Churches  in  the 
United  States.  The  Church  Sessions,  in  these 
congregations,  judge  when  it  is  proper  to  make 
an  addition  to  the  number  of  Elders  ;■!■  deliberate 
on  the  proper  candidates  ;  ascertain  privately 
v/hether  they  will  serve  if  appointed  ;  and  after 
completing,    with    due    consideration    and    care, 


Session  made  a  nomination  to  the  Church  members, 
out  of  which  a  choice  was  made  by  the  latter.  In 
other  Churches,  the  choice  was  made  immediately  by 
the  communicants  at  large.  In  some  Churches,  the 
Session  appointed  electors  ;  and  in  others  they  acted 
as  electors  themselves.  It  was  a  number  of  years 
before  the  practice  stated  above  as  the  prevalent  one, 
became  general.  M'Crie's  Life  of  Melville,  ii.  477, 
478. 

*  Hill's  Institutes.     Part  ii.  Section  4rh,  212,  213. 

•j-  It  is  hardly  necessary  to  say,  that  when  the 
Church  Session,  in  any  such  congregation  shall  be 
considered  as  unduly  delaying  to  make  a  suitable 
addition  of  new  Elders  to  their  number,  it  is  the  privi- 
lege of  the  members  of  the  Church,  after  due  appli- 
cation and  remonstrance  to  the  Session,  without  effect, 
to  apply  to  the  Presbytery  for  the  redress  of  their 
alleged  grievance. 


RULING    ELDERS.  273 

their  lists,  cause  them  to  be  announced  by  their 
moderator,  from  the  pulpit,  on  several  successive 
Sabbaths  ;  after  which,  at  the  proper  time,  their 
ordination  takes  place.  This  plan  of  choosing 
has  some  real  advantages.  When  wisely  exe- 
cuted, it  may  be  supposed  likely  to  lead  to  a 
more  calm,  judicious,  and  happy  choice,  than 
would  probably  result  from  a  popular  vote,  espe- 
cially where  no  consultation  and  understanding 
had  taken  place  among  the  more  grave,  pious, 
and  prudent  of  the  Church  members.  And, 
thereibre,  where  this  plan  has  been  long  in  use, 
and  unanimously  acquiesced  in,  it  had,  perhaps, 
better  not  be  changed.  Yet  it  seems  to  be  more 
in  harmony  with  the  general  spirit  of  Presby- 
terian Church  government,  and  certainly  with 
the  prevailing  character  of  our  institutions,  to 
refer  the  choice,  where  it  can  conveniently  be 
done,  after  due  consultation  and  care,  to  the 
suffrages  of  the  members  of  the  Church. 

Accordingly,  the  General  Assembly  of  our 
Church,  which  convened  in  1827,  in  reply  to  a 
complaint  made  respecting  the  mode  of  electing 
Elders  adopted  in  one  of  the  Churches  under  the 
care  of  the  Presbytery  of  Philadelphia,  pronounced 
the  followin<T  iud<iment. 

"  While  the  Assembly  would  recognize  the 
undoubted  right  of  each  congregation  to  elect 
their  Elders  in  the  mode  most  approved  and  in 
use  among  them,  they  would  recommend  that,  in 
all  cases  where  any  dissatisfaction  appears  to 
exist,  the  congregation  be  promptly  convened,  to 
decide  on  their  future  mode  of  election.  And  they 
are  inclined  to  believe  that  the  spirit  of  our  con- 
stitution would  be  most  fully  sustained  by  having, 


274  ELECTION    OP 

in  all  cases,  a  direct  vote  of  the  conojregation  in 
the  appointment  of  their  Elders." 

In  the  Church  of  Holland,  the  following  is  the 
general  rule  in  regard  to  the  election  of  this  class 
of  officers:  "  The  Elders  shall  be  chosen  by  the 
suffrages  of  the  Consistory,  and  of  the  Deacons. 
In  making  this  choice,  it  shall  be  lawful,  as  shall 
best  suit  the  situation  of  each  Church,  either  to 
nominate  as  many  Elders  as  shall  be  judged 
necessary  for  the  approbation  of  the  members  in 
full  communion,  and  upon  their  being  approved, 
and  found  acceptable,  to  confirm  them  with  pub- 
lic prayers  and  engagements  ;  or,  to  propose  a 
double  number,  that  the  one  half  of  those  nomi- 
nated may  be  chosen  by  the  members,  and  in  the 
same  manner  confirmed  in  their  office."  Ac- 
cordingly, in  that  country,  although  an  election 
by  the  members  of  the  Church  sometimes  takes 
place,  yet  the  common  method,  it  is  believed,  is 
for  the  Consistory,  or  Eldership  of  the  Church, 
together  with  the  Deacons,  to  make  choice  of  new 
Elders  and  Deacons,  in  other  words,  to  form  a 
list  of  proper  candidates  for  the  office,  to  nomi- 
nate them,  agreeably  to  a  certain  rule,  to  the 
Church,  and  if  no  objection  be  made,  to  con- 
sider the  person  so  nominated  as  the  choice  of 
the  Church. 

In  the  "  Explanatory  Articles"  of  government 
adopted  by  the  Reformed  Dutch  Church  in  the 
United  States,  the  following  article  explains  the 
practice  of  that  Church  in  this  country.  "  The 
manner  of  choosing  Elders  and  Deacons  is  not 
rigidly  defined.  A  double  number  may  be  nomi- 
nated by  the  Consistory,  out  of  which  the  mem- 
bers of  the  Church  may  choose  those  who  shall 
serve.     Or,  all  the  members  of  the  Church  may 


RULING    ELDERS.  275 

unite  in  nominating  and  choosing  the  whole  num- 
bei,  without  the  interlerence'  of  the  Consistory. 
Or,  the  Consistory,  for  the  time  being,  as  repre- 
senting all  the  members,  may  choose  the  whole, 
and  refer  the  persons  thus  chosen,  by  publishing 
them  in  the  Church,  for  the  approbation  of  the 
people.  The  last  method  has  been  found  most 
convenient,  especially  in  large  Churches,  and  has 
long  been  generally  adopted.  But  where  that, 
or  either  of  the  other  modes,  has  for  many  years 
been  followed  in  any  Church,  there  shall  be  no 
variation  or  change,  but  by  previous  application 
to  the  Classis,  and  express  leave  first  obtained  for 
altering  such  custom."  * 

In  the  Church  of  Geneva,  the  choice  of  Elders 
and  Deacons  is  made  in  the  manner  which  the 
foregoing  article  declares  to  be  most  common  in 
the  Dutch  Church  in  the  United  States,  namely, 
by  a  selection  and  nomination  by  the  consistorial 
assembly,  which,  if  not  opposed,  is  final,  and  fol- 
lowed by  the  usual  ordination,  without  the  "  lay- 
ing on  of  hands. ""I* 

The  same  method,  also,  of  electing  Elders  and 
Deacons  was  early  established  in  the  Protestant 
Churches  of  France.  The  Consistory  nomi- 
nated, and  the  nomination  was  announced  from 
the  pulpit,  for  the  approbation  of  the  people.;}: 

II.  The  next  question  which  arises,  is  how 
often  ought  this  election  to  be  made?  Is  it  for 
life,  or  for  a  limited  time? 

According   to  the  original   constitution  of  the 


*  See  the  Constitution  of  the  Reformed  Dutch  Church 
in  the  United  States. 

f  See  Mercier's  Church  History  of  Genev^a,  p.  209. 
i  Quick's  Synodicon,  i.  27. 


270  ELECTION    OF 

Reformed  Church  of  Scotland,  the  Elders  and 
Deacons  were  chosen  but  for  one  year.  This 
was  the  arrangement  adopted  in  the  "  First 
Book  of  Discipline,"  formed  in  1560,  and  also  in 
the  "  Second  Book  of  Discipline,"  drawn  up  in 
1578,  and  which  continued  for  a  number  of  years 
in  the  Scottish  Church.  This  plan  seems  to 
have  been  suggested  by  the  earnest  wish  of  the 
first  elders  themselves,  who,  finding  the  office 
burdensome,  as  it  then  involved  much  care  and 
labour,  begged  permission  to  resign  it  to  others 
after  a  single  year.  But  although  the  election. 
at  that  time,  was  made  annually,  and  a  large 
portion  of  the  incumbents  of  the  office  were 
actually  changed  every  year ;  yet  the  same  men 
might  be  elected  from  year  to  year,  if  they  were 
willing  to  serve,  and  it  sometimes  happened  in 
fact,  that  a  few,  whose  piety,  and  leisure  ren- 
dered due  attention  to  the  duties  of  the  office 
easy  and  pleasant,  were  re-elected  for  many  suc- 
cessive years.  The  same  form  of  ordination 
seems  to  have  been  repeated  after  every  annual 
election,  as  well  with  respect  to  those  who  had 
often  been  ordained  before,  as  to  those  who  had 
never  submitted  to  this  solemnity. 

This  practice,  however,  has  been  long  since 
laid  aside  in  the  Church  of  Scotland ;  and  the 
office  of  the  Ruling  Elder  been,  for  many  years, 
regarded  as  an  office  for  life,  as  much  as  that  of 
the  ministry  of  the  Gospel. 

In  the  Protestant  Churches  of  France  also,  the 
office  in  question  was,  from  the  beginning,  and  it 
is  believed  still  is,  temporary.  The  rule  on  this 
subject,  found  in  the  Book  of  "  Discipline  of  the 
Reformed  Churches  of  France,"  as  drawn  up  by 
the  first   National   Synod,  in   1559,  is  in   these 


RULING    ELDERS.  277 

remarkable  words :  "  The  office  of  Elders  and 
Deacons,  as  it  is  now  in  use  among  us,  is  not 
perpetual ;  yet  because  changes  are  not  commo- 
dious, they  shall  be  exhorted  to  continue  in  their 
offices  as  long  as  they  can  ;  and  they  shall  not 
lay  them  down  without  having  first  obtained  leave 
from  their  Churches."  * 

The  Reformed  Dutch  Church  in  the  United 
States,  after  the  example  of  her  parent  Church  in 
Europe,  adopts  the  following  plan  for  the  election 
of  Elders  and  Deacons:  "In  order  to  lessen  the 
burden  of  a  perpetual  attendance  upon  ecclesias- 
tical duties,  and  by  a  rotation  in  office  to  bring 
forward  deserving  members,  it  is  the  established 
custom  in  the  Reformed  Dutch  Church,  that 
Elders  and  Deacons  remain  only  two  years  in 
service,  after  which  they  retire  from  their  re- 
spective offices,  and  others  are  chosen  in  their 
places ;  the  rotation  being  always  conducted  in 
such  a  manner,  that  only  one  half  of  the  whole 
number  retire  each  year.  (See  Syn.  Dord.  Art. 
27.)  But  this  does  not  forbid  the  liberty  of 
immediately  choosing  the  same  persons  again, 
if  from  any  circumstances  it  may  be  judged 
expedient  to  continue  them  in  office  by  a  re- 
election."f 

Yet,  notwithstanding  this  annual  election,  those 
who  have  ever  borne  the  office  of  Elder  or  Deacon 
in  the  Dutch  Church,  are  still  considered,  though 
never  re-elected,  as  bearing,  while  they  live,  a  cer- 
tain relation  to  the  offices  which  they  have  sustain- 
ed respectively.     This  appears  from  the  following 

*  Quick's  Synodicon,  p.  28. 

f  Constitution  of  the  Kelbrmed  Dutch  Church  in  the 
U.  Slates. 

24 


278  ELECTION    OF 

additional  article,  found  in  the  same  code.  "  Wiien 
matters  of  peculiar  importance  occur,  particularly 
in  calling  a  Minister,  building  of  Churches,  or 
whatever  relates  immediately  to  the  peace  and 
welfare  of  the  whole  congregation,  it  is  usual  (and 
it  is  strongly  recommended,  upon  such  occasions, 
always)  for  the  Consistory  to  call  together  all  those 
who  have  ever  served  as  Elders  or  Deacons,  that 
by  their  advice  and  counsel  they  may  assist  the 
members  of  the  Consistory.  These,  when  assem- 
bled, constitute  what  is  called  the  "  Great  Consis- 
tory." From  the  object  or  design  of  their  assem- 
bling, the  respective  powers  of  each  are  easily  as- 
certained. Those  who  are  out  of  office,  have  only 
an  advisory  or  couselling  voice  ;  and,  as  they  are 
not  actual  members  of  the  board  or  corporation, 
cannot  have  a  decisive  vote.  After  obtaining  their 
advice,  it  rests  with  the  members  of  the  Consistory 
to  follovv  the  counsel  given  them,  or  not,  as  they 
shall  judge  proper." 

But  in  the  Presbyterian  Church  in  the  United 
States,  the  office  of  Ruling  Elder  is  now,  and  has 
been  from  the  beginning,  perpetual.  The  election 
to  it,  is  once  for  all.  It,  of  course,  continues 
through  life,  unless  the  individual  be  deposed  from 
office.  Like  a  minister  of  the  gospel,  he  cannot 
lay  aside  his  office  at  pleasure.*     He  may,  indeed, 


*  The  writer  is  here  stating  what  is  the  actual  consti- 
tution of  the  Presbyterian  Church  as  to  this  point.  He 
does  not  suppose,  however,  that  there  is  any  infringe- 
ment of  Presbyterian  principle  in  the  annual  elections 
of  Ruling  Elders,  formerly  practised  in  the  Church  of 
Scotland,  and  still  practised  in  the  Dutch  and 'French 
Churches.  Where  a  Church  is  large,  containing  a 
sufficient  nunnber  of  grave,  pious  and  prudent  members, 
to  furnish    an  advantageous   rotation  and  where  the 


RULING    ELDERS.  279 

from  ill  health,  or  for  other  reasons,  cease,  if  he 
think  proper,  to  perlbrm  the  active  duties  of  the 
ollice.  But  he  is  still  an  Elder;  and  if  he  recover 
his  health,  or  the  reason  which  induced  him  to 
withdraw,  be  removed,  he  may  resume  the  duties 
of  the  office  without  a  new  ordination.  Of  this, 
however,  more  in  a  subsequent  chapter. 

in.  A  third  question  which  arises  under  this 
liead,  is — How  many  Elders  ought  to  be  elected 
in  each  Church?  In  answer  to  this  question  little 
more  than  considerations  of  expediency  can  be 
suggested.     No  absolute  rule  can  be  laid  down. 

In  the  Jewish  Synagogue,  we  are  told,  there 
were  commonly  at  least  three  Ruling  Elders  found 
in  each  ecclesiastical  Senate.  In  the  time  of  Cy- 
prian, in  the  third  century,  there  were,  in  the 
single  Church  of  Carthage,  of  which  he  was 
Bishop,  or  pastor,  eight  Elders,  of  whom  five  were 
opposed  to  his  being  received  as  their  pastor. 
Soon  after  the  opening  of  the  Reformation  in  Scot- 
land, and  while  there  was  only  a  single  Protestant 
congregation  in  the  city  of  Edinburgh,  there  were 
twelve  Elders,  and  sixteen  Deacons,  belono;ino;  to 
that  Church.  Dunlop,  ii.,  638.  In  the  year  1560, 
four  years  before  the  decease  of  Calvin,  there  were 
twelve  Ruling  Elders  in  the  Church  of  Geneva. 
Calv.  Episl.  Gaspari  Olivetano. 

duties  of  the  office  are  many  and  arduous,  it  may  not 
be  without  its  advantas^es  to  keep  up  so.iie  ciian^e  of 
incumbency  in  this  office.  But,  in  general,  it  seems 
manit'est,  that  the  spiritual  interests  of  a  conf::regatioii 
will  be  likely  to  be  rnanai^ed  most  steadily  and  to  edifi- 
cation by  permanent  otlicers,  who  are  never  even  tem- 
porarily withdrawn  from  the  sphere  of  duty  in  which 
ihey  move,  and  who  are  daily  gaining  more  knowledge 
of  the  Church,  and  more  experience. 


280  ELECTION    OF 

The  Form  of  Government  of  the  Presbyterian 
Church  in  the  United  States,  does  not  define  the 
proper  number  of  Elders  in  each  Church.  Speak- 
ing of  the  Church  Session,  it  declares  (Chapter  9. 
Sect.  2.)  that  of  this  Judicatory,  "  two  Elders,  if 
there  be  as  many  in  the  congrecration,  with  the 
pastor,  shall  be  necessary  to  constitute  a  quorum." 
From  this  rule,  it  seems  to  be  a  legitimate  infer- 
ence, that  if  there  be  only  one  Elder  in  the  con- 
gregation, he  with  the  pastor,  may  constitute  a  re- 
gular Session,  for  the  transaction  of  business. 
The  existence  of  so  small  a  number  as  even  two, 
however,  is  greatly  to  be  regretted,  and  ought  by 
no  means  to  be  submitted  to,  if  proper  candidates 
for  the  office  can  be  found.  In  the  smallest  Church 
it  is  desirable  that  there  should  be  at  least  from 
five  to  seven  Elders.  Without  some  such  number, 
there  cannot  be  that  weight  in  their  judicial  coun- 
sels, and  that  influence  drawn  from  every  part  of 
the  congregation  in  aid  of  the  pastor,  and  the  best 
interests  of  the  whole  body,  which  a  well  selected 
bench  of  officers  of  that  number,  would  be  likely 
to  impart.  In  large  Churches,  there  ought  to  be 
at  least  ten  or  twelve :  and  in  Churches  much 
beyond  the  usual  size,  fourteen  or  fifteen  would 
not  be  more  than  enough  to  gain  all  the  advan- 
tages which  the  best  arrangement  with  regard  to 
this  office  might  be  expected  to  secure. 

It  ought  to  be  borne  in  mind,  however,  that  there 
is  no  advantage  whatever  to  be  gained  by  electing 
unsuitable  men  to  this  office,  for  the  sake  of  adding 
mere  numbers  to  the  Church  Session.  It  is  much 
better  to  get  along  with  three  or  four  pious,  wise 
and  prudent  Elders,  than  to  add  two  or  three 
dozens  to  their  ranks  of  men  of  an  opposite  stamp 
who,  by  their  want  of  piety  and  wisdom,  might  be 


RULING    ELDERS.  281 

a  nuisnnco  instead  of  a  comfort  :  a  curse  instead 
of  a  blessing.  Pastors,  then,  and  their  Churches, 
instead  of  making  h;iste  to  till  up  the  ranks  of  their 
congregational  Senators  with  unsuitable  members, 
had  better  wait  patiently  until  tlie  Head  of  the 
Church  shall  provide  for  them  candidates  in  some 
measure  "  after  his  own  heart." 

IV.  The  last  question  which  will  be  proposed 
for  solution  is,  who  may  be  considered  as  eligible 
to  this  office  ? 

The  proper  personal  qualifications  for  this  office 
have  been  considered  in  a  preceding  chapter. 
These  are  not  intended  to  be  brought  into  view 
here.  All  that  is  designed  is,  a  reference  to  two 
or  three  points  of  legal  qualification,  which  are 
necessary  to  render  a  candidate  eligible  in  the 
view  of  the  ecclesiastical  casuist. 

And  first,  no  one  can  be  elected  an  Elder  in 
any  Church,  who  is  not  a  member  in  full  com- 
munion in  the  Church  of  which  he  is  to  be  chosen 
an  ollicer.  The  extreme  impropriety  of  choosing 
men  who  were  not  themselves  in  full  communion 
with  the  body  of  Christ  to  represent  the  members 
of  the  Church,  and  to  sit  in  judgment  on  the 
standing,  deportment,  and  Church  membership  of 
others,  is  so  glaring  as  to  need  no  comment. 

But  the  eligible  candidate  for  this  choice  must 
be  a  male  member.  Some,  indeed,  have  seriously 
doubted  whether  there  were  not  in  the  apostolic 
Church,  female  Elders,  or  Elderesses ;  and  also 
whether  there  ought  not  to  be  a  similar  class  of 
Elders  in  every  Church  at  the  present  day.  A 
great  majority,  however,  who  have  treated  of  this 
subject,  believe,  that  the  female  ofiicers  apparently 
referred  to  in  Titus  ii.  3,  and  a  few  other  passages 
ill  the  New  Testament,  were  intended  to  be  merely 
24* 


282  ELECTION    OF    RULING    ELDERS. 

a  temporary  appointment,  arising  out  of  that  state 
of  seclusion  in  which  females  lived,  and  do  still 
live,  in  the  Eastern  world,  and  not  at  all  neces- 
sary in  those  countries  where  females  may  be  ap- 
proached and  instructed  without  the  intervention 
of  individuals  of  the  other  sex.  The  Presbyterian 
Church  has  judged  and  acted  in  conformity  with 
this  view  of  the  subject.* 

It  has  been  queried,  whether  a  person  who  is 
an  acting  Ruling  Elder  in  one  Church,  may  be 
chosen  to  the  same  office  in  another,  and  thus  be 
an  acting  member  of  two  Church  Sessions  at  the 
same  time.  This  question  ought,  undoubtedly,  to 
be  answered  in  the  negative.  An  Elder  can  no 
more  be  a  member  of  two  different  Sessions,  and 
responsible,  of  course,  to  both,  at  the  same  time, 
than  a  private  Christian  can  be  enrolled  as  a  mem- 
ber of  two  diflerent  Churches  at  the  same  time, 
and  equally  amenable  to  both  ;  or  than  a  minister 
of  the  Gospel  can  be  a  member  of  two  Presby- 
teries, at  the  same  time,  and  liable  to  be  called  to 
an  account  by  both,  simultaneously,  and  to  have 
entirely  inconsistent  requisitions  made  by  each. 
An  Elder  in  one  Church,  then,  is  not  eligible  to  the 
Eldership  in  another,  unless  on  the  principle  of  his 
taking  a  dismission  from  the  former,  for  the  pur- 
pose of  forming  a  regular  and  official  relation  to 
the  latter. 

*The  Moravians,  or  United  Brethren,  and  the  society 
of  Friends,  or  Quakers,  are  the  only  ecclesiastical  bodies 
in  Protestant  Christendom,  so  far  as  is  now  recollected, 
in  whose  system  of  Church  order  Female  Eiders  actuallj 
have  a  place. 


(283) 
CHAPTER  XIII. 

OF  THE  ORDINATION  OF  RULING  ELDERS. 

By  Ordination  is  meant  that  solemn  rite,  or  act, 
by  which  a  candidate  for  any  office  in  the  Church 
of  Christ,  is  authoritatively  designated  to  that 
office,  by  those  who  are  clothed  with  power  for 
the  purpose. 

It  cannot  require  formal  argument  to  prove,  that 
this  rite,  or  something  analogous  and  equivalent  to 
it,  is  indispensable  in  conducting  all  regular  eccle- 
siastical government.  If  certain  officers  have  been 
appointed  in  the  Church  by  Jesus  Christ,  her  King 
and  Head  ; — if  certain  qualifications  have  been  de- 
clared by  Him  indispensable  to  fit  men  for  serv- 
ing the  Church  in  these  offices,  without  which 
they  ought  not  to  be  permitted  to  occupy  them  ; — 
and  if  an  extraordinary  and  immediate  designation 
to  office  by  Jesus  Christ  himself,  be  not  now  to  be 
expected  in  any  case  ; — if  these  things  be  so,  it  in- 
evitably follows,  that  some  person  or  persons  must 
have  power  committed  to  them  by  the  Head  of  the 
Church,  to  examine  or  try  candidates  for  these 
offices;  to  judge  of  their  qualifications;  and  if  ap- 
proved to  invest  them  with  office.  The  idea  that, 
with  such  directions  as  the  New  Testament  con- 
tains on  this  subject,  men  should  be  left  at  liberty 
to  take  these  offices  upon  themselves,  by  their  own 
act,  and  at  their  own  pleasure — is  full  of  absurdity  ; 
and,  if  realized,  would  undoubtedly  lead  to  end- 
less disorder  and  mischief.  Only  suppose  the 
secular  offices  of  a  nation  to  be  thus  assumed  by 


284  ORDINATION    OP 

men  at  will ;  and  by  none  more  readily  than  the 
vain,  the  ignorant,  the  self-sufficient,  and  the  ambi- 
tious;— as  would  inevitably  be  the  case,  if  such 
were  the  path  of  access  to  office  ; — and  there  would 
he  an  end  of  all  order.  But  if  it  be  neither  safe 
nor  permitted  for  men  to  intrude  into  official  sta- 
tions uncalled  ;  and  if  an  immediate  investiture  by 
the  Master  himself  be  out  of  the  question;  we  are 
driven  to  the  conclusion,  that  all  regular  and  lawful 
introduction  to  office,  must  be  through  the  medium 
of  human  ordainers,  acting  in  the  name  of  Christ, 
and  governing  themselves  by  his  declared  will. 

Accordingly,' while  the  Saviour  himself,  in  the 
days  of  his  flesh,  immediately  invested  with  office 
the  twelve  Apostles,  and  all  others  whom  he  per- 
sonally called  and  sent  forth ;  no  sooner  had  He 
ascended  to  heaven,  than  the  practice  of  intro- 
ducing to  office  by  the  instrumentality  of  men, 
began,  and,  so  far  as  we  are  informed,  was  uni- 
formly continued.  Then  the  ministers  of  Christ 
began  to  act  upon  the  principle  afterwards  so  ex- 
plicitly communicated  to  Timothy,  and  enjoined 
upon  him: — "That  which  thou  hast  heard  of  me, 
among  many  witnesses,  the  same  commit  thou  to 
faithful  men,  who  shall  be  able  to  teach  others 
also."  Here  we  are  plainly  taught  that  men  are 
not  to  seize  upon  the  sacred  office  themselves.  It 
is  to  be  "  committed  to  them ;"  and  that  not  by 
every  one;  but  by  those  only  who  have  regularly 
*'  received"  it  themselves.  We  find,  too,  that  the 
method  of  ordination  which  had  been  in  use  in  the 
Jewish  Synagogue,  and  to  which  all  the  first 
Christians  had  been  accustomed,  was  transferred 
to  the  Church,  and  became  a  stated  part  of  eccle- 
siastical order.  Paul  and  Barnabas  were  set  apart 
to  a  particular  service,  by  a  plurality  of  ecclesias- 


RULING    ELDERS.  285 

tical  men,  with  prayer,  imposition  of  hands,  and 
fasting.  VV^hen  tliey,  in  their  turn,  went  forth  to 
execute  the  vvoric  to  which  they  had  been  called, 
we  find  them,  wherever  they  went,  "ordaining 
Elders,"  and  committing  to  them  the  care  of  the 
Church.  Timothy  was  invested  with  o(hce  "  by 
the  laying  on  of  the  hands  of  the  Presbytery  :" 
and  even  the  Deacons,  were  called  to  their  ollice 
in  the  same  manner.  It  was  referred  to  the  people 
to  "  look  out"  and  elect  the  candidates  ;  but  having 
done  so,  they  brought  them  to  the  Apostles,  who 
"  laid  their  hands  upon  them,"  and  conferred  on 
them  the  important  office  to  which  they  were  ap- 
pointed. 

It  is  no  part  of  the  belief  of  Presbyterians,  that 
Ordination  imparts  any  direct  influence,  either 
physical  or  moral,  to  him  who  receives  it.  They 
have  no  idea  that,  in  this  act,  by  a  kind  of  oj)us 
operatum,  according  to  the  Romanists,  an  "  inde- 
lible character"  is  communicated.  They  do  not 
suppose  that  any  hallowed  energy  proceeds  from 
the  hands  of  the  ordainers  to  him  on  whose  head 
they  lay  them,  in  the  act  of  imposition.  But  they 
regard  it  simply  as  that  official  act,  by  which  a 
man  is  pronounced,  declared,  and  manifested,  to 
be  actually  put  in  possession  of  the  office  to  which 
he  has  been  chosen.  It  is,  in  one  word,  the  actual 
induction  into  office  of  one  elected  to  fill  it.  The 
case  is  precisely  analogous  to  that  of  civil  rulers. 
The  man  who  is  appointed  to  the  office  of  Judge 
on  a  secular  bench,  has  no  real  addition  made, 
either  to  his  intellect,  his  learning,  or  his  moral 
excellence,  by  taking  the  oath  of  office,  and  com- 
plying with  those  formalities  which  actually  in- 
troduce him  to  his  official  station  ;  and  yet,  so 
important   are   these  formalities,   that  h's  power 


286  ORDINATION    OP 

lawfully  to  act  as  Judge  absolutely  depends  upon 
them.  Before  they  take  place,  he  is  not  really  in 
office;  and  after  they  take  place,  he  is  clothed 
with  that  plenary  power,  which  qualifies  him  for 
the  regular  discharge  of  every  official  duty.  And 
so  of  every  other  civil  officer  in  the  land.  Thus  it 
is  in  the  Church.  Ordination  is  the  essence  of  a 
lawful  external  call  to  ecclesiastical  office.  It  is 
that  act,  before  which,  the  ecclesiastical  officer  is 
not  prepared,  regularly,  to  discharge  a  single 
function  appropriated  to  the  station  to  which  he  is 
elected ;  but  after  which,  he  is  prepared  for  their 
regular  and  valid  performance. 

That  Ruling  Elders,  besides  being  regularly 
chosen  to  office,  should  be  ordained ;  that  is,  pub- 
licly and  solemnly  designated  and  introduced  to 
office  by  appropriate  formalities  ;  our  ecclesiastical 
Constitution  requires,  and  prescribes  a  Form  for 
the  purpose,  concerning  which  I  shall  only  say, 
that,  as  far  as  it  goes,  it  is  well  devised,  impres- 
sive, and  excellent.  I  say,  as  far  as  it  goes  ;  for 
it  has  been,  for  many  years,  my  settled  conviction, 
that  the  Ordination  service  in  question,  in  not 
nnaking  the  imposition  of  hands  a  stated  constitu- 
ent part  of  it,  is  chargeable  with  an  omission, 
which,  though  not  essential,  and,  therefore,  not 
a  matter  for  which  it  is  proper  to  interrupt  the 
peace  of  the  Church,  yet  appears  to  me  inca- 
pable of  a  satisfactory  defence ;  and  which  it  is 
my  earnest  hope  may  not  much  longer  continue 
to  be,  as  I  know  it  is  with  many,  matter  of  serious 
lamentation. 

The  "  imposition  of  hands,"  as  a  constituent 
part  of  Ordination,  is  an  old  and  impressive  rite. 
it  was,  notoriously,  a  familiar  mode  of  designa- 
tion to  office,  through  the  whole  of  the  Old  Tes- 


RULING    ELDERS.  287 

lament  economy.  It  is,  if  1  mistake  not,  univer- 
sally acknowledged  to  have  been  employed  in 
ordaining  all  the  Elders  of  the  Jewish  Synagogue. 
We  fwid  it  is  used  in  every  Ordination,  without 
exception,  the  particulars  of  which  are  detailed 
in  the  New  Testament  history.  And  even  in  set- 
ting apart  the  Deacons,  nothing  can  be  more  ex- 
plicit than  the  statement,  that  it  was  done  with  the 
"imposition  of  hands."  So  far,  then,  as  we  are 
bound  to  reverence  and  follow  ancient,  primitive, 
and  uniform  usage,  I  know  of  no  solid  reason  why 
it  should  be  omitted  in  any  case. 

Some,  indeed,  have  attempted  to  defend  the 
omission  of  this  rite,  by  alleging,  that  the  impo- 
sition of  hands,  in  the  days  of  the  Apostles,  was 
connected  with  the  supernatural  gifts  of  the  Holy 
Spirit,  which  were  then  common  ;  and  that  with 
those  special  gifts,  it  ought  to  have  ceased.  In 
support  of  this  allegation,  they  commonly  adduce 
such  passages  as  those  recorded  in  Acts  viii.  17, 
18 ;  xix.  6  ;  Heb.  vi.  2,  &c.  This  argument, 
however,  if  it  has  any  force,  ought  to  banish  the 
imposition  of  hands  from  all  ordinations  ;  but  can 
never  justify  the  omission  of  it  in  ordaining 
Ruling  Elders  and  Deacons,  while  it  is  retained 
in  the  ordination  of  those  who  "  labour  in  the 
■word  and  doctrine."  But  the  validity  of  the 
whole  argument,  it  is  believed,  may  be  set  aside 
without  difficulty. 

We  read  in  the  New  Testament,  of  four  cases, 
or  kinds  of  "  laying  on  of  hands."  The  first,  by 
Christ  himself,  to  express  an  authoritative  bene- 
diction ;  (Malt.  xix.  15  ;  Mark  x.  16;)  the  second, 
in  the  healing  of  diseases;  (Mark  xvi.  18;  Acts 
xxviii.  8  ;)  the  third,  in  conferring  extraordinary 
gifts  of  the  Spirit;  (Acts  viij-  17;  xix.  6;)  and 


2S8  ORDINATION    OF 

the  fourth,  in  setting  apart  persons  to  sacred 
office  ;  (Acts  vi.  6  ;  xiii.  3  ;  1  Tim.  iv.  14.)  The 
venerable  Dr.  Owen,  in  his  commentary  on  Heb. 
vi.  2,  expresses  the  opinion,  that  the  "  laying  on 
of  hands,"  mentioned  in  that  passage,  is  to  be 
considered  as  belonging  to  the  third  kind  or  class 
of  cases,  and,  of  course,  as  referring  to  the  ex- 
traordinary gifts  of  the  Holy  Spirit.  Others  have 
supposed,  that  it  rather  belongs  to  the  fourth  ex- 
ample here  enumerated,  and,  therefore,  applies  to 
the  ordination  of  ministers.  On  this  point  I  decide 
nothing.  But  my  reasons  for  supposing  that  the 
imposition  of  hands  in*  the  ordination  of  Church 
Officers,  had  no  reference  to  the  imparting  of 
supernatural  gifts,  and  consequently,  ought  not  to 
be  deemed  an  extraordinary  and  temporary  rite, 
are  such  as  these:  1.  This  rite  has  been  em- 
ployed in  all  ages  of  the  Church  in  setting  apart 
persons  to  ecclesiastical  office.  2.  It  is  one  of 
the  most  natural  and  significant  modes  of  desig- 
nating a  person  who  is  intended  to  be  consecrated 
or  devoted  to  a  particular  service.  3.  It  was 
manifestly  employed  in  a  number  of  cases  which 
occur  in  the  sacred  history,  where  no  special  gifts 
were  intended  to  be  conveyed ;  and  therefore, 
though  sometimes  connected  with  those  gifts,  yet 
we  are  sure  it  was  not  in  all  cases  thus  con- 
nected.*    4.   When  hands  were  laid  on  Paul  and 


*  "  Imposition  of  hands  was  a  Jewish  ceremony,  in- 
troduced, not  by  any  Divine  authority,  but  by  custom; 
it  being  the  practice  among  those  people,  whenever 
they  prayed  to  God  for  any  person,  to  lay  their  hands 
upon  his  head.  Our  Saviour  observed  the  same  cus- 
tom, both  when  he  conferred  his  blessings  on  children, 
and  when  he  healed  the  sick,  adding  prayers  to  the 
ceremony.     The  Apostles  likewise  laid  hands  on  thos« 


BULIXG    ELDERS.  289 

Barnabas,  at  Antioch,  it  was  not  that  they  might 
receive  these  gifts,  for  they  were  possessed  of 
them  prior  to  this  solemnity.  5.  In  this  case, 
too,  it  is  remarkable  that  they  seem  to  have  been 
ordinary  pastors  and  teachers  who  laid  their 
hands  upon  one,  at  least,  of  extraordinary  gifts 
and  character.  6.  And,  finally,  in  1  Tim.  v.  22, 
the  whole  rite  of  ordination  seems  to  be  compre- 
hended in  this  act :  "  Lay  hands  suddenly  on  no 
man,"  &c.  And  if  we  consider  the  act  of  laying 
hands  on  the  head  of  the  candidate  for  sacred 
office,  as  intended,  at  once,  solemnly  to  designate 
his  person  ;  to  express  an  oTlicial  benediction  ;  and 
to  indicate  his  entire  consecration  to  the  service 
of  God  ;  we  could  scarcely  conceive  of  an  act 
more  simple,  and  yet  more  appropriate,  and  full 
of  meaning.  And  although  those  who  lay  on 
hands  in  this  transaction  altogether  disclaim,  as 
was  before  stated,  the  power  of  conveying  the 
Holy  Ghost  to  the  individual  ordained  ;  yet  as  an 
emblem  of  what  he  needs,  and  ought  unceasingly 
to  seek,  and  of  wliat  his  brethren  desire  and  pray 
for  on  his  behalf,  it  is,  surely,  in  a  high  degree 
expressive,  and  by  no  means  open  to  the  charge 
of  either  presumption  or  superstition.  I  would 
say,  therefore,  concerning  this  part  of  the 
solemnity  of  ordination,  in  the  language  of  the 
venerable  Calvin  :  "  Although  there  is  no  express 

upon  whom  they  bestowed  the  Holy  Ghost.  The  priests 
observed  the  same  custom  when  any  one  was  received 
into  their  body.  And  the  Apostles  themselves  under- 
went the  imposition  of  hands  afresh,  when  they  entered 
upon  any  new  design.  In  the  ancient  Church,  imposi- 
tion of  hands  was  even  practised  on  persons  when  they 
were  married;  which  custom  the  Abyssinians  still  ob- 
serve."— I3urder's  Oriental  Customs,  ii.  35. 
95 


?90  ORDINATION    OP 

precept  for  the  imposition  of  hands  ;  yet  since  we 
find  it  to  have  been  constantly  used  by  the  Apos- 
tles, such  a  punctual  observance  of  it  by  them 
ought  to  have  the  force  of  precept  with  us.  And 
certainly  this  ceremony  is  highly  useful  both  to 
recommend  to  the  people  the  dignity  of  the  min- 
istry, and  to  admonish  the  person  ordained,  that 
he  is  no  longer  his  own  master,  but  dt-voted  to  the 
service  of  God  and  the  Church.  Besides,  it  will 
not  be  an  unmeaning  sign.  For  if  the  Spirit  of 
God  institute  nothing  in  the  Church  in  vain,  we 
shall  perceive  that  this  ceremony,  which  proceeded 
from  Him,  is  not  without  its  use,  provided  it  be 
not  perverted  by  a  superstitious  abuse."* 

But  if  this  rite  be  so  reasonable,  so  scriptural, 
so  expressive,  and  so  generally  adopted  by  almost 
all  Christian  denominations,  in  ordaining  those 
Elders  who  "  labour  in  the  word  and  doctrine  ;" 
how  comes  it  to  pass  that  it  should  be  so  gene- 
rally, not  to  say  universally  omitted  in  the 
ordination  of  Ruling  Elders?  I  have  lonor 
deplored   this   omission  jf  and   cannot    help    be- 


*  Institutes,  Lib.  iv.  Cap.  iii,  16. 

■\  Many  years  ago,  the  author  of  this  volume,  under 
the  deep  and  unwavering  conviction  that  he  had 
scriptural  authority  to  sustain  him,  when  called  upon 
to  ordain  Elders  and  Deacons  in  a  vacant  Church, 
added  to  the  usual  solemnity  on  such  occasions,  the 
act  of  "laying  on  of  hands"  in  the  ordaining  prayer. 
Finding,  however,  that  many  of  his  brethren  considered 
it  as  an  innovation,  and  were  by  no  means  prepared  to 
introduce  the  practice;  believing  that  diversity  of 
practice  in  relation  to  this  matter  would  be  very 
undesirable;  and  persuaded,  moreover,  that  the  act  in 
question  ought  not  to  be  deemed  an  essential  in  any 
ordination — he  resolved  not  to  repeat  it,  until  it  could 


RULING     ELDERS.  291 

lieving  that  the  restoration  of  so  appropriate 
and  impressive  a  part  of  the  ordaining  service 
would,  in  all  probability,  be  attended  with  bene- 
ficial etfects. 

It  is  not  easy  to  ascertain  the  origin  of  the 
omission  in  question.  The  apostolic  office  of 
Ruling  Klder,  was  preserved,  as  we  have  seen, 
by  the  witnesses  of  the  truth,  during  the  dark 
ages.  Whether  the  pious  VValdenses  and  Bohe- 
mian Brethren  were  in  the  habit  of  setting  apart 
this  class  of  officers  with  the  imposition  of  hands, 
cannot  now,  so  far  as  I  know,  be  determined. 
The  Reformers  received  the  office  under  con- 
sideration from  those  pious  Waldenses ;  and 
were  well  aware,  as  their  writings  evince,  that 
all  ordinations  in  the  Synagogue,  and  in  the 
primitive  Church,  had  been  accompanied  with 
the  laying  on  of  hands.  Still,  however,  while 
they  with  one  accord,  retained  this  rite  in  the 
ordination  of  Teaching  Elders,  they  seem,  quite 
as  unanimously,  to  have  discarded  it  in  the 
ordination  of  Ruling  Elders.*  Of  the  cause  of 
this,   their  writings  give  us  no  intimation;  nor 

be  used  without  offence,  and  with  better  prospects  of 
edification  to  the  Church. 

*  It  is  worthy  of  remark  that  our  Independent 
brethren,  at  early  periods  of  their  history,  adhered 
more  closely  to  the  scriptural  method  of  ordaining 
Ruling  Elders  and  Deacons,  than  even  Presbyterians. 
See  the  Cambridge  Platform,  chapters  vii.  and  ix. 
See  also  a  Confession  of  Faith,  adopted  by  some 
Anti-pcedobaptists,  (to  the  amount  of  100  congrega- 
tions,) in  England  and  Wales,  in  1689;  and  ratified 
and  adopted  by  a  Baptist  Association  met  at  Philadel- 
phia, in  1742;  chapter  27.  Also  a  "Short  Treatise  oa 
Church  Discipline,"  appended  to  it  by  the  latter. 
Chapters  3  and  4. 


293  ORDINATION    OP 

has  it  ever  been  my  lot  to  hear,  from  any 
quarter,  a  single  reason  for  the  omission,  which 
was  in  the  least  degree  satisfactory.  To  be  told, 
that  the  omission  has  "  long  been  established  ;" 
— that,  while  all  the  Protestant  Churches  in  the 
world,  except  that  of  England,  receive  this  class 
of  officers,  in  one  form  or  another,  they  are  "  no 
where  ordained  by  the  imposition  of  hands ;" — 
that  this  is  "  the  custom  of  the  Church  ;" — that 
to  depart  from  it  would  be  "to  innovate"  and 
"  give  offence,"  &.C.,  that  this  rite  "  may  be 
omitted  without  injury,  not  being  an  essential 
part  of  ordination,"  &c. — is  surely  little  adapted 
to  satisfy  an  inquiring  mind,  desirous  of  receiving, 
as  well  as  of  being  able  to  give  a  reason  for 
every  practice. 

But  although,  as  has  been  already  said,  no 
reason  is  formally  assigned,  or  even  hinted,  in 
the  writings  of  the  Reformers,  for  laying  aside 
the  imposition  of  hands  in  the  ordination  of 
Ruling  Elders ;  it  is  not,  perhaps,  difficult  to 
conjecture  how  it  happened.  One  mistake,  I 
suspect,  naturally  led  to  another.  They  began 
by  considering  the  office  as  a  temporary  one ; 
or,  rather  allowing  those  who  bore  it,  if  they 
saw  fit,  to  decline  sustaining  it  for  more  than  a 
single  year.  There  was  a  new  election  of  these 
Elders  annually.  The  same  individuals,  indeed, 
if  they  were  acceptable  to  the  people,  and  were 
willing  to  continue  to  serve  the  Church,  might 
be  re-elected  for  a  series  of  years,  or,  if  they 
consented,  even  for  life.  But  this  seldom  oc- 
curred. There  was,  for  the  most  part,  annually, 
a  considerable  change  in  the  individuals,  and, 
annually,  a  new  ordination.  The  tenure  of  the 
office    being    thus    temporary  ,    and,  in    many 


RULING    ELDERS.  293 

cases,  but  for  a  single  year; — no  wonder  that 
there  should  seem  to  the  discerning  and  pious 
men  who  took  the  lead  in  organizing  the  Re- 
formed  Churches,  some  incongruity  between  this 
annual  renewal  of  the  official  investiture  and 
obligation,  and  setting  apart  men  to  the  office 
in  question,  each  time,  with  the  very  same  for- 
malities which  attended  the  ordination  of  mi- 
nisters of  the  gospel,  whose  tenure  of  office  was 
for  life.  This  incongruity,  it  is  probable,  struck 
them  with  so  much  force,  that  they  could  not 
reconcile  it  with  their  feelings  to  set  apart  to 
their  office,  these  temporary  incumbents,  with 
the  same  rites  and  solemnity  which  they  em- 
ployed in  ordaining  ministers  of  the  Word  and 
Sacraments.*  Nor  is  it  matter  of  wonder  that 
such  feelings  should  have  had  an  influence  on 
their  minds.  Those  who  take  such  a  view  of 
the  tenure  of  the  office  in  question  as  they  did, 
will  never  be  very  cordial  or  decisive  either  in 
addressing  those  who  bear  it,  or  in  setting  them 
apart,  as  men  consecrated  for  life  to  the  service 
of  the  Church.  But  that  in  the  Church  of  Scot- 
land,! ^"^  ^^  the    Presbyterian   Church  in  this 


*  This  representation  is  not  wholly  gratuitous.  It 
appears  from  the  Compendium  Theologice  Christianaj 
of  Marck,  and  from  the  opinion  of  Fredericlc  Span- 
heim,  quoted  with  approbation  by  De  Moor,  the  Com- 
mentator on  Marck,  that  all  three  of  these  divines  of 
the  Reformed  Church  had  no  other  objection  to  the 
hiying  on  of  hands  in  the  ordination  of  Ruling  Elders, 
than  that  which  I  have  suggested. — De  Moori  Com. 
Perpet.  Vol.  vi.  p.  330. 

j-  At  what  period  in  the  history  of  the  Church  of 
Scotland  it  was  that  the  annual  election  of  Elders  was 
laid  aside,  and  the  oflice  made  permanent,  it  has  not 
25* 


294  ORDINATION    OF 

country ;  where,  it  is  believed,  correct  views 
of  the  office  of  Ruling  Elder,  as  perpetual, 
are  universally  received,  the  scriptural  mode 
of  setting  apart  to  this  office  should  have  been 
so  long  and  so  generally  disused,  is  a  fact  for 
which  it  is  not  easy  to  assign  a  satisfactory 
reason. 

We  are  now  prepared  to  take  a  brief  sur- 
vey of  the  arguments  by  which  the  propriety 
of  ordaining  Elders  by  the  imposition  of  hands 
may  be  maintained.  They  are  such  as  the  fol- 
lowing: 

1.  We  find,  throughout  the  whole  Jewish 
history,  that  solemnly  laying  the  hands  on  the 
head  of  a  person  who  was  intended  to  be  par- 
ticularly honoured,  blessed,  or  devoted  to  sacred 
functions,  was  a  rite  of  frequent,  not  to  say 
constant  use;  and  even  in  cases  in  which  the 
conveyance  of  the  miraculous  gifts  of  the  Holy 
Spirit,  could  not  possibly  have  been  designed. 

2.  The  inspired  Apostles,  in  organizing  the 
New  Testament  Church,  took  as  their  model 
the  Synagogue  system  of  government,  to  which 
the  first  Christians  had  been  all  their  lives  accus- 
tomed. 

3.  It  is  certain  that  in  every  Jewish  Syna- 
gogue there  was  a  bench  of  RuHng  Elders ;  and 
it  is  just  as  certain  that  these  Elders  were  always 
ordained  by  the  imposition  of  hands. 

4.  There  is  not  a  single  instance  of  an 
ordination,  to  any   ecclesiastical   office  whatever, 


fallen  in  the  author's  way  to  obtain  information.  He 
is  disposed  to  believe,  however,  that  the  change  took 
place  either  late  in  the  sixteenth,  or  early  in  the  seven- 
teenth century. 


RULING    ELDERS.  295 

of  which  we  have  any  account  in  the  New 
Testament,  in  which  the  ceremony  of  the  lay- 
ing on  of  hands  does  not  appear  to  have  been 
used. 

5.  The  first  Deacons,  though  not  intrusted 
with  an  office  so  purely  spiritual,  or  so  arduous, 
as  that  of  Ruling  Elder,  were  yet,  as  all  acknow- 
ledge, set  apart  to  the  Diaconate  by  the  imposition 
of  hands.  Of  course,  those  who  bear  a  superior 
office  ought  not  to  be  introduced  to  it  with  less 
solemnity. 

6,  To  imagine  that  there  is  any  peculiar  mean- 
ing or  mystical  influence,  in  the  laying  on  of 
hands,  which  is  above  the  dignity  of  the  Ruling 
Elder's  office,  involves,  at  once,  a  superstitious 
estimate  of  a  simple,  emblematical  act,  and  an 
unworthy  degradation  of  an  important  order  in 
the  Christian  family. 

Accordingly,  it  is  observable,  that  almost  all 
classes  of  writers  whose  judgment  in  reference 
to  this  matter  is  worthy  of  particular  notice, 
freely  concede  the  propriety  of  setting  apart  both 
Ruling  Elders  and  Deacons  in  the  manner  for 
which  I  contend  ;  and  scarcely  offer  any  other 
reason,  for  omitting  it,  than  that  such  has  been 
"  long  the  custom  "  of  the  Reformed  Churches, 
and  that  the  ceremony  is  not  "  essential "  to  a 
valid  ordination.  The  following  specimen  of  the 
manner  in  which  the  subject  is  treated  by  such 
writers,  will  be  quite  sufficient  to  establish  my 
position. 

The  very  learned  authors  of  the  Theses  Ley- 
denses^  who  were  zealous  Presbyterians,  in  speak- 
ing of  the  biennial  election  of  Ruling  Elders  and 
Deacons,  in  the  Church  of  Holland,  acknowledge 
that,  in  the  Apostolic  Church,  those  offices  were 


296  ORDINATION    OF 

both  perpetual,  and  concede  that  the  different 
plan  adopted  among  themselves  was  an  imper- 
fection ;*  plainly  intimating,  that  their  mode  of 
ordaining  these  officers  had  grown  out  of  this 
imperfection. 

The  foreign  Protestants,  who  established  them- 
selves in  London,  during  the  reign  of  Edward 
the  sixth,  not  only  had  RuHng  Elders  and 
Deacons,  in  all  their  Churches ;  but  also  uni- 
formly ordained  them  by  the  imposition  of  hands, 
as  we  have  seen  in  the  preceding  chapter. 

The  Rev.  John  Anderson,  of  Scotland,  the 
able  and  zealous  defender  of  Presbyterianism 
against  Rhind,  who  lived  a  little  more  than  a 
century  ago,  speaking  of  the  ordination  of  Ruling 
Elders  by  the  imposition  of  hands,  has  the 
following  passage.  "  Nobody  doubts  it  is  very 
lawful ;  and,  for  my  own  part,  J  heartily  wish 
it  were  practised ;  but  I  deny  that  it  is  abso- 
solutely  necessary,  there  being  no  precept  enjoin- 
ing  it."t 

The  Rev.  Archibald  Hall,  also  of  Great  Britain, 
and  a  thorough-going  advocate  for  Presbyterian 
order,  speaks  on  the  same  subject  in  the  following 
terms.  "  The  call  of  Ruling  Elders,  like  the  call 
of  the  Elders  who  'labour  in  the  word  and  doc- 
trine,' consists  in  two  things,  viz.,  election  and 
ordination.  Their  election  should  be  popular,  and 
their  ordination  judicial,  and  performed  with  lay- 
ing on  of  hands."  And,  in  a  subsequent  page,  he 
expresses  an  opinion  that  Deacons  ought  to  be 
ordained  in  the  same  manner.J 

♦  Synopsis  Purioris  Theologise.  Disput.  42.  p.  621. 
•j-  Defence,  &c.  Chap.  ii.  Sect.  vi.  p.  179. 
i  Scriptural  View  of  the  Gospel  Church,  Chapters  13 
and  15,  p.  67,  102. 


RULING    ELDERS.  207 

The  venerable  John  Brown,  of  Haddington,  one 
of  the  most  decisive,  consistent  and  devoted  Pres- 
byterians that  ever  lived  ; — after  giving  an  ac- 
count of  the  nature  and  warrant  of  the  oiYice  of 
Ruling  Elders,  observes — "Their  ordination  ought 
to  be  transacted  in  much  the  same  manner,  as 
that  of  teaching  Elders,  or  pastors."* 

The  learned  and  pious  Dr.  Cotton  Mather,  deli- 
vers the  following  opinion  on  the  subject  before 
us.  "  The  imposition  of  hands  in  the  ordination 
of  a  Church  officer,  is  a  rite  not  only  lawful  to  be 
retained  ;  but  it  seems  by  a  divine  institution  di- 
rected and  required;  so  that  although  the  call  of  a 
person  to  Church  office  may  not  become  null  and 
void,  where  that  rite  may  have  been  omitted,  as  it 
is  in  the  Seniors  and  Deacons  in  most  of  the  Re- 
formed Churches ;  yet  we  cannot  approve  the 
omission  of  it.  A  ceremonial  defect  may  be 
blameworthy. "t 

The  Rev.  President  Dwight,  gives  an  opinion 
concerning  the  ordination  of  Deacons,  which  is 
decisive  of  his  opinion  concerning  that  of  Ruling 
Elders,  in  favour  of  which  latter  class  of  officers, 
he  very  explicitly,  as  we  have  before  seen,  de- 
clares his  judgment.     He  speaks  thus  : 

"  Deacons  are  to  be  ordained  by  the  imposition 
of  hands,  and  by  prayer." 

"  When  the  brethren  had  set  these  men  before 
the  Apostles,"  Luke  informs  us,  "  they  prayed  and 
laid  their  hands  upon  them." 

"  This  also  is  an  authoritative  example  of  the 
manner  in  which  Deacons  are  to  be  introduced 
into  every  Church.     It  is  the  example  of  inspired 


*  Compendious  View.  Book  vii.  Chapter  u.  p.  640. 
t  Magnalia,  Vol.  ii.  p.  218. 


298  ORDINATION    OF 

men  ;  and  was,  therefore,  the  pleasure  of  the  Spirit 
of  God.  There  is  no  hint  in  the  New  Testament, 
nor  even  in  ecclesiastical  history,  that  they  were 
ever  introduced  in  any  other  manner.  At  the 
same  time,  there  is  no  precept,  revoking,  or  alter- 
ing the  authority,  or  influence  of  this  example.  It 
stands,  therefore,  in  full  force ;  and  requires  that 
all  persons  chosen  by  the  Church  to  this  office, 
should  be  consecrated  to  the  duties  of  it  in  the 
same  manner." 

"  It  is  to  be  observed,  further,  that  if  any  such 
alteration  had  existed  in  periods  subsequent  to  the 
apostolic  age,  it  would  have  been  totally  destitute 
of  any  authority  to  us.  This  modo  of  consecra- 
tion has,  in  fact,  been  disused  in  New  England, 
to  a  considerable  extent.  For  this,  however,  there 
seems  to  have  been  no  reason  of  any  value.  So 
far  as  I  have  been  able  to  gain  information  on  the 
subject,  the  disuse  was  originated  at  first,  and  has 
been  gradually  extended  by  mere  inattention  ;  nor 
is  it  capable,  so  far  as  I  know,  of  any  defence."* 
These  are  a  few  of  the  authorities  which  might 
be  quoted  in  favour  of  the  same  general  position. 
In  fact,  I  have  met  with  no  Presbyterian  or  Inde- 
pendent writer,  who  believed  in  the  propriety  of 
the  imposition  of  hands  in  any  case  of  ordination, 
who  did  not  either  explicitly,  or  virtually  grant, 
that  there  was  no  reason  for  withholding  this  cere- 
mony in  the  case  of  Ruling  Elders,  but  the  custom 
of  the  Church,  or  some  similar  consideration. 

On  the  supposition,  then,  that  the  imposition  of 
hands  ought  always  to  be  employed  in  the  ordina- 
tion of  Ruling  Elders,  the  question  naturally 
arises  ; — Whose  hands  ought  to  be  laid  on  in  such 

•  Theology  explained  and  defended.    Vol.  iv.  p.  291. 


RULING    ELDERS.  299 

ordinations  ?  And  here,  if  we  attend  to  the  sim- 
plest principles  of  all  government  it  would  seem 
that  we  could  scarcely  be  at  a  loss  for  a  satisfac- 
itory  answer. 

It  seems  to  be  a  fundamental  principle  in  every 
department,  both  of  the  natural  and  moral  world, 
that  every  thing  must  be  considered  as  capable  of 
begetting  its  like.  If  this  be  so,  does  it  not  follow 
as  a  plain  dictate  of  common  sense,  that,  in  or- 
daining Ruling  Elders,  the  members  of  the  Ses- 
sion already  in  office  should  lay  on  hands,  with 
the  pastor,  in  setting  apart  an  additional  number 
to  the  same  office?  In  other  words,  if  there  be 
such  a  body  already  in  existence  in  the  Church, 
the  hands  of  the  parochial  Presbytery  ought  to  be 
laid  on,  in  adding  to  its  own  number ; — and  the 
"  right  hand  of  fellowship  "  given,  at  the  close  of 
the  service,  by  each  member  of  the  Session,  to 
each  of  his  newly  ordained  brethren.  This  ap- 
pears to  me  equally  agreeable  to  reason  and 
Scripture,  and  highly  adapted  to  edification.  And 
if  there  be  no  Eldership  already  in  the  Church  in 
which  the  ordination  takes  place — then  the  Pres- 
bytery, upon  proper  application  being  made  to 
them,  ought  to  appoint  at  least  one  minister,  and 
two  or  more  Ruling  Elders,  to  attend,  at  the  time 
and  place  most  convenient,  to  perform  the  ordina- 
tion. How  much  more  impressive  and  acceptable 
would  be  such  a  scene,  than  the  cold  and  naked 
manner  in  which  this  service  is  too  offen  per- 
formed ! 

A  question  may  here  arise  in  the  minds  of 
some  whether  those  Elders  who,  when  ordained, 
had  no  hands  laid  on  them,  may,  without  impro- 
priety, join  in  the  imposition  of  hands  on  the 
heads  of  their  younger  brethren,  who  may  be  or- 


300  ORDINATION    OP 

dained  in  this  manner.  To  this  question,  beyond 
all  doubt,  we  may  confidently  return  an  affirma- 
tive answer.  They  may  unite  in  the  imposition 
of  hands,  without  the  least  scruple,  and  with  the 
utmost  propriety.  All  reasonable  men  grant,  that 
the  rite  in  question  though  rational  and  scriptural, 
is  not  essential  to  a  valid  ordination.  Our  vener- 
able Fathers  of  the  Scotch  Reformation  did  not 
deem  the  imposition  of  hands  necessary,  even  in 
the  ordination  of  Ministers  of  the  gospel ;  and, 
therefore,  in  their  First  Book  of  Discipline  did  not 
prescribe  it.  Elders,  therefore,  who  have  been 
regularly  set  apart  to  their  office,  agreeably  to  the 
Formula  prescribed  in  the  Presbyterian  Church, 
have  received  an  ordination  completely  valid. 
They  are  fully  invested  with  the  office,  and  with 
all  the  powers  and  privileges  which  it  includes.  It 
is  contrary  to  the  whole  genius  of  the  gospel  to 
make  a  mere  ceremonial  defect  fatal  to  the  sub- 
stance of  an  otherwise  regular  investiture.  If 
Elders  who  have  been  thus  ordained,  be  deemed 
competent  to  any  part  of  their  official  work,  they 
are  competent  to  every  part ;  and,  of  course,  to 
partake  in  the  solemnity  which  I  am  here  endea- 
vouring to  recommend. 

If  the  foregoing  principles  be  correct,  then 
Ruling  Elders  ought  also  to  lay  on  hands,  with 
the  Pastor,  in  the  ordination  of  Deacons ;  their 
office  as  Rulers  vesting  them  with  full  power  for 
this  act,  and  rendering  it  strictly  proper.  But 
inasmuch  as  Deacons  make  no  part  of  the  paro- 
chial presbytery,  and  are  not  vested  with  any 
portion  of  the  function  of  spiritual  government ; 
it  does  not  seem  proper  that  they  should  lay  on 
hands  in  any  case  of  ordination.  In  that  of 
Ruling  Elders,  it  would  be  manifestly  incongruous  j 


RULING    ELDERS.  301 

since  their  office  is  altogether  unlike.  But  even 
in  the  ordination  of  Deacons,  it  would  be  incon- 
sistent with  regular  order.  Ordination  is  an  act 
not  only  official,  but  also  authoritative.  It  is  an 
act  of  government :  but  to  no  participation  in  this 
are  Deacons  appointed.  This  office,  as  we  have 
seen,  is  highly  important,  and  requires  much 
wisdom,  piety,  prudence,  and  diligence ;  but 
their  sphere  of  duty  is  entirely  different  from  that 
of  those  who  are  "  set  over  the  flock  in  the  Lord," 
and  who  are  appointed  to  "  watch  for  souls  as 
they  that  must  give  account." 

If,  after  this  whole  discussion,  any  should  be 
disposed  to  ask,  what  additional  advantage  may 
be  expected  to  flow  from  ordaining  our  Elders  by 
the  imposition  of  hands,  and  with  similar  external 
solemnities  to  those  which  are  employed  in  setting 
apart  ministers  of  the  gospel — I  answer — It  will 
be  a  return  to  scriptural  example,  and  primitive 
usage — which  is  always  right,  and  will,  we  have 
reason  to  hope,  by  the  grace  of  God,  be  connected 
with  a  blessing.  It  will  be  doing  warranted  and 
appropriate  honour  to  a  class  of  officers  too  long 
deprived  of  their  due  estimation  and  authority. 
When  the  people  see  those  whom  they  have  elect- 
ed to  this  office,  devoutly  kneeling  before  the 
Lord,  and  the  hands  of  the  parochial  Presbytery 
laid  on  their  heads,  with  fervent  prayer,  and  with 
a  solemn  charge  and  benediction;  —  they  will 
naturally  attach  to  the  office  itself  more  import- 
ance, and  to  those  who  bear  it,  more  reverence. 
Nay,  perhaps  it  is  not  unreasonable  to  believe, 
that  such  solemnities  may  be  made  the  means  of 
salutary  impressions  on  the  minds  even  of  their 
immediate  subjects.  If  the  writer  of  these  lines 
does  not  greatly  mistake,  he  has  known  the 
26 


302  ORDINATION    OF 

solemnities  attending  the  ordination  of  Pastors, 
productive  of  deep  and  lasting  impressions,  both 
on  the  ordained,  and  the  spectators.  But  he  has 
no  recollection  of  ever  witnessing  any  such  result 
from  our  comparatively  cold  and  lifeless  mode  of 
setting  apart  the  official  Rulers  in  Christ's  house. 
"  This  is  a  lamentation,  and  shall  be  for  a  lamen- 
tation." 


A  claim  has  been  recently  made  with  regard  to 
the  Ruling  Elder,  in  respect  to  the  point  of  Ordi- 
nation, which,  perhaps,  ought  to  be  cursorily 
noticed  in  this  connection.  The  claim  is,  that 
Ruling  Elders,  when  present,  as  members  of 
Presbytery,  ought  always  to  unite  with  Teaching 
Elders,  or  Pastors,  in  the  imposition  of  hands,  in 
the  ordination  of  Pastors.  After  the  most  careful 
and  impartial  examination  that  I  am  able  to  give 
this  subject,  I  feel  warranted  in  affirming,  that 
such  a  claim  or  practice  was  never  known  or 
heard  of  in  any  Presbyterian  Church  on  earth 
until  within  a  very  few  years,  and  in  a  remote 
part  of  our  own  country.  I  say  such  a  practice 
was  never  known  or  heard  of  in  any  Presbytei'ian 
Church.  Among  Independents,  indeed,  it  has 
been  both  contended  for  and  practised ;  as  it  na- 
turally resulted  from  their  erroneous  views  of  the 
nature  and  functions  of  the  office.  But  among 
Presbyterians  it  was  never  thought  of  until  re- 
cently. And  as  the  practice  is  wholly  without 
precedent,  so  I  believe  it  to  be,  contrary  to  essen- 
tial Presbyterian  principle.  I  arrive  at  this  con- 
elusion,  with  unwavering  confidence,  from  the 
foUowinfT  considerations. 


RULING    ELDERS.  803 

I.  It  is  evident  from  the  word  of  God,  and  is 
expressly  recognized  in  our  Formularies,  that  the 
Pastoral  office  is  the  highest  in  the  Christian 
Church ;  and,  of  course,  it  ought  to  be  so 
exhibited  in  all  our  ecclesiastical  proceedings. 
Every  thing,  therefore,  which  tends  to  destroy  all 
distinction  between  Pastors  and  Ruling  Elders ; 
to  hold  them  up  to  view  as  one  in  order  and  in 
power,  tends,  in  fact,  to  supersede  the  Elder's 
office  in  its  primitive  design  and  function.  It  was 
this  mistake  which  had  nearly  banished  that 
office  from  the  Church  fourteen  hundred  years 
ago ;  and  the  recurrence  of  the  same  mistake,  if 
adopted,  will  result  in  the  same  calamity  again. 
It  is  manifest  that  this  office  can  never  occupy 
its  appropriate  place,  nor  render  to  the  Church 
its  appropriate  services,  when  its  real  nature  is 
misapprehended,  and  when  it  is  confounded  with 
another  and  a  very  different  office.  Ruling 
Elders  have  no  authority  to  preach  the  Gospel, 
or  to  administer  sacraments.  How,  then,  can 
they  with  propriety  unite  in  those  symbolical  acts 
which  imply  the  imparting  of  this  authority  to 
others?  And  how  can  they  take  the  ordained 
minister  by  the  hand,  on  rising  from  his  knees, 
and  say,  "  VVe  give  you  the  right  hand  of  fellow- 
ship, to  take  part  of  this  ministry  with  us?"  Is 
the  Ruling  Elder  ever  called  a  minister  in  the 
language  of  our  public  formularies?  Is  his  office 
ever  st^-led  a  ministry?  With  what  propriety, 
then,  can  he  take  part  in  such  a  significant  and 
authoritative  act? 

II.  If  the  office  of  the  Teaching  and  Ruling 
Elder  are  the  same :  if  they  are  officers  of  the 
same  order,  and  possess  the  same  rights  and  au- 
thority, then   it  is   plain,  every  Church  Session 


304  ORDINATION    OP 

may,  without  scruple,  ordain  Pastors,  as  well  as 
Ruling  Elders;  and,  if  this  be  admitted,  we  may 
bid  farewell  to  the  Ruling  Elder's  office  in  any 
thing  like  its  present  peculiar  form.  It  is  true, 
some  advocates  of  the  new  claim,  perceiving  that 
the  adoption  of  the  new  principle  would  be  so 
serious  an  invasion  of  the  present  constitution  of 
the  Church,  have  forborne  to  carry  it  to  this 
length.  But  if  the  first  step  in  this  innovation, 
embracing  the  radical  principle,  be  admitted,  it  is 
not  difficult  to  foretel  that  every  other  will  speedily 
follow. 

III.  For  the  last  three  hundred  years,  since 
the  Ruling  Elder's  office  has  been  revived  and 
established  in  the  Reformed  Churches,  this  class 
of  officers  has  scarcely  ever  been  themselves 
ordained  with  the  imposition  of  hands,  and,  of 
course,  have  not  been  called  upon,  in  their  turn, 
to  impose  hands  on  others.  That  which  made  no 
part  of  the  ceremonial  of  their  own  induction  into 
office,  it  was  evident  they  could  not  regularly  be 
allowed  to  partake  in,  in  investing  others  with  a 
different  and  higher  office.  It  is  true,  this  omis- 
sion in  the  ordination  of  Ruling  Elders  is  not  to 

J  be  commended,  as  I  have  stated  in  a  former  part 
of  this  chapter ;  but  still  this  admitted  fact  must 
be  considered  as  conclusive  against  the  new  claim, 
so  far  as  the  usage  of  the  Church  furnishes  any 
index  of  duty. 

IV.  The  testimony  of  the  whole  Presbyterian 
Church,  in  all  periods  and  countries,  is  conclusive 
against  the  whole  claim  in  question.  It  is  not 
only  certain  that  Ruling  Elders  themselves  have 
not  been,  for  the  last  three  centuries,  usually 
ordained  with  the  imposition  of  hands ;  but  it  is 
equally  manifest  that,  during  the  whole  of  that 


RULING    ELDERS.  305 

period,  no  regular  Presbyterian  Church  has  ever 
set  the  example  of  allowing  Ruling  Elders  to  lay- 
on  hands  in  the  ordination  of  Pastors. 

(1.)  In  the  Church  oi'  Scotland,  uhder  the  First 
Book  of  Discipline,  which  occupied  an  authorita- 
tive place  between  the  years  1560  and  1578,  no 
one  pretends  that  Ruling  Elders  laid  on  hands  in 
the  ordination  of  Teaching  Elders  or  Pastors. 
The  fact  is  know  to  be,  that  in  the  First  Book  of 
Discipline,  and  during  its  reign,  there  was  no 
laying  on  of  hands  at  all,  either  prescribed  or  in 
use  in  the  ordination  even  of  Pastors.  During 
that  time  this  rite  was  repudiated  as  unnecessary 
if  not  improper.  It  was  supposed  to  be  connected, 
in  the  Apostolic  age,  with  the  miraculous  gifts  of 
the  Holy  Spirit,  and  to  be  no  longer  either  appro- 
priate or  suitable  when  those  gifts  were  consid- 
ered as  having  ceased.  Concerning  this  period, 
then,  there  is'  no  need  of  adding  another  word. 
No  one  has  ever  ventured  to  assert,  that,  during 
that  period,  Ruling  Elders  either  claimed  or  ex- 
ercised the  right  in  question. 

(2.)  It  is  equally  certain  that  the  same  thing 
may  be  made  out  as  to  the  period  under  the 
Second  Book  of  Discipline ;  that  is,  that  from  the 
formation  of  that  book  in  1578,  until  the  meeting 
of  the  Westminster  Assembly,  in  1G43,  both  the 
claim  and  the  exercise  of  this  right  were  unknown 
in  the  Church  of  Scotland.  On  this  subject  no 
witness  can  be  accounted  either  more  competent 
or  more  credible  than  the  celebrated  David  Cald- 
erviood.,  the  venerable  historian  of  the  Church  of 
Scotland,  whose  piety,  talents,  learning  and  inde- 
fatigable labours  and  suircrings  in  that  Church 
are  universally  known.  The  Altare  Damasce' 
7ium  of  that  great  man  was  published  in  1623,  of 
26* 


306  ORDINATION    OP 

course  just  twenty  years  before  the  Westminster 
Assembly  met,  and  while  the  writer  was  under  a 
sentence  of  banishment  in  Holland,  for  his  fidelity 
to  the  Presbyterian  cause. 

The  Altare  Damascenum  is  a  controversial 
work,  directed  to  the  refutation  of  many  adversa- 
ries. Among  these,  Tllenus,  once  a  Presbyterian 
and  Calvinistic  Professor  in  the  Seminary  at 
Sedan ^  but  then  an  apostate  from  the  truth,  and 
bitterly  and  blindly  bigoted  against  all  that  he 
had  formerly  espoused,  was  one  of  the  most  for- 
ward and  conspicuous.  Tilenus  objected  to  the 
Presbyterian  system,  because  Ruling  Elders  were 
not  considered  as  having  a  right  to  lay  on  hands 
in  the  ordination  of  Pastors  : — that  they  were 
members  of  the  Presbytery,  and  yet,  in  an  ordi- 
nation performed  by  the  Presbytery,  were  not 
allowed  to  take  part  in  this  significant  and  solemn 
act.  Calderwood  explicitly  admits  the  fact,  that 
they  did  not^  in  any  case,  partake  in  this  act; 
but  denies  the  consequence  which  Tilenus  draws 
from  it.  He  contends  that  Elders  might,  if  there 
were  any  necessity  for  it,  lay  on  hands,  without 
infringing  any  essential  principle,  as,  in  his 
opinion,  that  act  was  not  an  essential  part  of  or- 
dination, and  did  not  really  convey,  in  itself, 
either  authority  or  grace.  But  he  adds,  "  I  con- 
cede that  that  imposition  of  hands  which  is  joined 
with  prayer  and  benediction,  is  confined  to  Pas- 
tors or  Teaching  Elders  only.  Nevertheless,  as 
a  sign  of  consent  and  assistance,  the  Ruling  El- 
ders 7nigh,t  lay  on  hands.  They  do  not  lay  them 
on  because  it  is  not  necessary :  nor,  indeed,  do 
all  the  co-Presbyters  of  any  one  Classis  (or  Pres- 
bytery) lay  on  hands,  but  only  a  part  in  the  name 
of  the  rest.     Even  one  might  act  in  the  name  of 


RULING    ELDERS.  307 

all."  *'  Finally,  says  Caldcrwood,  though  we 
should  grant  this  act  (the  laying  on  of  hands)  to 
be  a  sacrament,  and  that  the  administrators  of 
this  sacrament  are  Pastor-Presbyters  only — still 
the  others  (the  Ruling  Elders)  will  not  thereby  be 
excluded  from  the  Presbytery,  (1  Tim.  iv.  14)  be- 
cause the  laying  on  of  hands  does  not  belong  to 
tJtem^  for  the  imposition  of  hands  may  be  called 
the  imposition  of  the  hands  of  the  Presbytery, 
although  each  and  every  one  of  the  Presbytery 
have  not  the  power  of  imposing  hands.  It  is 
enough  that  the  leading  part  of  the  Presbytery 
have  that  power ;  just  as  the  tribe  of  Levi  is  said 
to  offer  incense,  when  it  was  the  prerogative  of 
the  Priests  only." 

(3.)  The  celebrated  Alexander  Henderson^  one 
of  the  most  conspicuous  and  influential  leaders  of 
the  Church  of  Scotland,  in  his  work  entitled — 
"  The  Government  and  order  of  the  Church  of 
Scotland,"  published  in  1641,  in  speaking  of  the 
minute  details  observed  in  the  ordination  of  Pas- 
tors, says.  Section  11. :  "The  minister  cometh 
from  the  pulpit,  and,  with  as  many  of  the  7fiini3- 
ters  present  as  may  conveniently  come  near,  lay 
their  hands  upon  his  head,  and,  in  the  name  of 
Jesus,  do  appoint  him  to  be  the  Pastor  of  that 
Church." 

(4.)  In  another  treatise,  by  the  well  known 
Samuel  Rutherford^  entitled,  "  A  Peaceable  Plea 
for  Paul's  Presbytery  in  Scotland,"  published  in 
1642,  the  same  fact  is  repeatedly  brought  out,  and 
the  practice  defended  on  scriptural  grounds,  as 
well  as  the  nature  of  the  ministerial  office.  He 
says,  "  Every  where,  in  the  word,  where  Pastors 
and  Elders  are  created,  there  they  are  ordained 
by  Fastors,^^  p.  37.     "  Ordination  of  Pastors  is 


308  ORDINATION    OP 

never  given  to  people,  or  believers,  or  to  Ruling 
Elders,  as  is  clear  from  1  Tim.  v.  22  ;  Titus  i.  v ; 
Acts  vi.  6;  xiii.  3;  2  Tim.  i.  6  ;  1  Tim.  iv.  14," 
p.  190.  In  this  Treatise,  Rutherford  argues  on 
the  principle  that  if  believers  who  are  not  Pastors, 
may  ordain  Pastors,  they  may  again  depose  and 
excommunicate,  "  which,  says  he,  are  the  highest 
acts  of  jurisdiction ;  and  then  may  they  preach 
and  baptize,  not  being  called  as  Ministers,  then 
may  the  Sacraments  be  administrate  where  there 
are  no  Pastors,  which  is  absurd  even  to  the  sepa- 
ratists themselves,"  p.  57. 

(5.)  The  excellent  James  Guthrie,  of  Sterling, 
in  his  Treatise  "  of  Elders  and  Deacons,"  ob- 
serves— "  Howbeit  the  execution  of  some  decrees 
of  the  Church  assemblies, — such  as  the  imposition 
of  hands, — the  pronouncing  the  sentence  of  ex- 
communication— the  receiving  penitents — the  in- 
timation of  the  deposition  of  ministers,  and  such 
like,  do  belong  to  ministers  alone^ 

(6.)  In  the  Westminster  Assembly  of  Divines, 
the  testimony  borne  on  this  subject  is  perfectly 
clear  and  explicit.  Their  language  is — "  Every 
minister  of  the  word  is  to  be  ordained  by  imposi- 
tion of  hands  and  prayer,  and  fasting,  by  those 
preaching  Presbyters  to  whom  it  doth  belong. 
1  Tim.  V.  22  ;  Acts  xiv.  23,  and  xiii.  3." 

(7.)  With  the  uniform  language  of  the  Church 
of  Scotland,  and  the  decisive  judgment  of  the  West- 
minster Assembly,  the  recorded  opinion  of  the 
venerable  Calvin  perfectly  harmonized.  Calvin's 
language  on  this  subject  is  too  explicit  and  pointed 
to  admit  of  doubt  or  controversy.  "  The  imposi- 
tion of  hands  in  the  ordination  of  ministers  is  con- 
fined to  Pastors  alone.''''  Instit.  Lib.  iv.  Cap.  iii. 
Sect.  16.  And  this,  by  the  way,  may  be  considered 


BULIN6    ELDERS.  309 

as  a  sufficient  index  of  the  practice  of  the  Church 
of  Geneva^  in  which  Calvin  had  a  patriarchal 
authority. 

In  accordance  with  all  these,  it  is  notorious 
that  our  venerated  Fathers,  who  framed  the  pre- 
sent Formularies  of  the  Presbyterian  Church  in 
the  United  States,  and  who  might  be  supposed 
best  to  know  the  import  of  their  own  work,  never 
claimed  or  allowed  for  Ruling  Elders  the  right  in 
question.  In  no  b-anch  of  European  or  Ameri- 
can Presbyterianism  was  such  a  claim  ever  heard 
of,  until  very  lately,  in  a  small  portion  of  our 
Body. 

In  vain  is  it  alleged,  then,  that  the  language 
of  our  prescribed  form  of  ordination  seems  to  im- 
ply that  all  the  members  of  the  Fre&hytery  shall 
lay  hands  on  the  head  of  the  candidate,  and  take 
him  by  the  hand,  with  an  official  salutation  on 
rising  from  his  knees.  That  none  but  the  stated, 
permanent  ministerial  members  of  the  Presbytery 
are  intended  by  these  terms,  is  perfectly  manifest, 
from  the  common  laws  of  language ;  from  all  the 
sources  whence  these  formularies  were  derived; 
and,  above  all,  from  the  uniform  acknowledged 
practice  of  their  framers  themselves  for  more  than 
fifty  years :  for  it  was  more  than  half  a  century 
from  the  time  of  the  adoption  of  our  present  con- 
stitution, before  the  new  claim  in  question  was 
proposed  or  thought  of. 


(310) 


CHAPTER  XIY. 

OF  THE  RESIGNATION  OF  RULING  ELDERS  ;  THEIR 
REMOVAL  FR03I  ONE  CHURCH  TO  ANOTHER  ; 
AND  THE  METHOD  OF  CONDUCTING  DISCIPLINE 
AGAINST  THEM. 

As  it  is  a  fundamental  principle  of  the  Presbyte- 
rian Church  that  the  office  of  Ruling  Elder  is 
permanent ;  that  when  a  man  is  once  set  apart  to 
it,  he  IS  always  an  Elder,  while  he  lives,  unless 
deposed  by  regular  constitutional  process ;  a 
variety  of  questions,  naturally  resulting  from  this 
principle,  claims  our  notice.  Among  these,  some 
of  the  more  obvious  and  important  will  be  briefly 
considered  in  the  present  chapter. 

A  Ruling  Elder,  after  being  regularly  and 
solemnly  set  apart  to  his  office,  with,  perhaps,  as 
full  an  intention  of  faithfully  performing  its  duties 
^  to  his  life's  end,  as  ever  man  had,  may  lose  his 
health,  and  thus  become  physically  and  perma- 
nently unable  to  perform  those  duties.  Or  he  may 
become,  unavoidably,  so  situated,  with  regard  to 
liis  temporal  business  as  to  render  the  regular  ful- 
filment of  his  duties  altogether  impracticable.  In 
this  case,  the  individual  supposed,  may  resign  his 
place  in  the  Session ;  in  other  words,  he  may 
cease  to  be  an  acting  Overseer,  or  Inspector  and 
Ruler  of  that  Church.  He  will,  of  course,  still 
retain  his  place  and  privileges  as  a  regular  member 
of  the  Church  ;  but  he  will  no  longer  lake  any 
part  in  its  spiritual  government.  This  is  so  rea- 
sonable a  provision,  that  it  can  scarcely  be  thought 


RESIGNATION,  ETC.,  OF  RULING  ELDERS.    311 

to  require  either  illustration  or  defence.  We  all 
know  that  a  Teaching  Elder,  or  Minister  of  the 
Word  and  fSacraments,  after  being  for  a  time  a 
pastor,  may,  if  the  state  of  his  health,  or  any  other 
circumstance  should  imperiously  demand  it,  resign 
his  pastoral  charge,  and  retire,  as  long  as  the  cause 
of  his  resignation  continues  to  operate,  to  private 
life.  He  who  does  this,  it  is  well  known,  thouo;h 
he  ceases  to  be  a  pastor,  still  continues  to  be  a 
minister,  fully  invested  with  the  powers  of  an 
"  Ambassador  of  Christ."  He  may  still,  if  he 
think  proper,  reside  within  the  bounds  of  the  con- 
gregation which  he  formerly  served  ;  and  he  may, 
occasionally,  if  mutually  convenient  and  agreeable, 
minister  to  them  in  sacred  things.  But  he  is  no 
longer  their  minister;  and  he  may  never  think 
proper  again  to  take  a  pastoral  charge. 

All  these  principles  apply  to  the  Ruling  Elder. 
If  he  verily  think  that  he  cannot  any  longer  per- 
form the  duties  of  his  office  in  a  manner  acceptable 
either  to  the  Head  of  the  Church,  or  to  his  people  ; 
he  may  withdraw  from  active  service.  When  he 
does  this,  however,  he  does  not  lay  down  his 
office.  He  does  not  cease  to  be  an  Elder.  He 
only  ceases  to  be  an  acting  Elder.  If  his  health 
should  ever  be  restored,  or  his  temporal  circum- 
stances undergo  a  favourable  alteration,  he  may 
resume  the  duties  of  his  office,  and  again  take  his 
place  in  the  Session  from  which  he  withdrew,  or 
some  other,  without  a  new  ordination.  When  an 
Elder  thus  wishes  to  resign  his  station,  he  is  to 
give  official  notice  of  his  desire  to  the  Session  ; 
they  are  to  declare  if  they  think  proper,  their 
acceptance  of  his  resignation  ;  the  whole  transac- 
tion is  to  be  distinctly  recorded  in  the  Sessional 
Book  J  and  report  made  to  the  Presbytery  that  the 


312  RESIGNATION,    ETC.,    OP 

indiv/dual  in  question  has  ceased  to  be  an  acting 
member  of  thai  Session. 

Again  ;  an  Elder  may  become  wholly  incapable 
of  serving  the  Church  with  which  he  is  connected, 
by  the  entire  loss  of  his  popularity.  He  may  not 
have  become  either  heterodox  in  his  theological 
opinions,  or  so  irregular  in  any  part  of  his  prac- 
tice, as  to  render  himself  hable  to  process  or 
deposition  from  office ;  and  yet  he  may,  by  indis-- 
cretions,  or  by  undignified  conduct,  so  lose  the 
respect  and  confidence  of  the  people,  or,  in  a 
moment  of  prejudice  or  passion,  the  popular  feel- 
ing, without  any  just  ground  of  blame  on  his  part, 
may  be  so  strong  against  him,  that  he  may  be  no 
longer  able  to  serve  the  Church  either  acceptably, 
or  to  edification,  as  a  spiritual  Ruler.  In  either  of 
these  cases,  he  ought  voluntarily  to  resign  his  place 
in  the  Session,  as  stated  in  the  preceding  para- 
graph ;  and  the  Session,  after  taking  a  vote  of 
acceptance  on  the  resignation,  ought  distinctly  to 
record  the  same  in  the  minutes  of  their  proceedings, 
and  make  regular  report  of  it,  for  the  information 
of  the  Presbytery.  In  all  this  there  will  be  recog- 
nized an  almost  exact  similarity  to  the  usual  course 
of  proceeding,  when  a  pastor  is  sensible  that  he 
has  become  unpopular,  and  wishes  to  resign  his 
charge. 

It  may  be,  however,  that  the  Elder,  whose  popu- 
larity is  thus  prostrated,  may  not  be  sensible  of  his 
real  situation ;  may  be  unwilling  to  believe  that  he 
is  not  popular,  and  may,  therefore,  refuse,  even 
when  requested,  to  resign  his  station.  In  this 
case,  the  course  prescribed  in  our  Form  of  Govern- 
ment, is,  that  the  Session  make  due  report  of  the 
whole  matter  to  the  Presbytery,  giving  due  notice 
to  the  Elder  in  question  of  the  time  and  place  at 


RULING    ELDERS,  313 

which  it  is  intended  to  niake  the  report ;  and  that 
the  Presbytery  decide,  after  due  inquiry  and  deli- 
beration, whether  he  ought  to  resign,  or  continue 
his  connexion  with  the  Session.  On  the  one  hand, 
no  Church  ought  to  be  burdened  by  the  incumbency 
of  an  unpopular  and  obstinate  Elder,  who,  instead 
of  edifying,  is  injuring  it.  And,  on  the  other  hand, 
no  innocent  and  really  exemplary  Elder  ought  to 
be  abandoned  to  the  fury  of  popular  prejudice,  and 
permitted  to  be  trampled  under  feet,  when,  per- 
haps, he  ought  to  be  sustained  and  honoured  for 
his  fidelity. 

Further;  Ruhng  Elders,  like  other  Church 
members,  may  find  it  their  duty  to  remove  their 
residence  from  the  bounds  of  the  Church  which 
called  them  to  office,  to  another.  Such  cases  not 
unfrequently  arise.  The  question  is,  when  they 
do  occur,  how  is  the  official  standing  of  such  a 
removing  Elder  to  be  disposed  of?  He,  of  course, 
when  he  goes,  ought  to  take  with  him  a  regular 
certificate  of  good  standing,  as  a  private  Christian, 
and  a  dismission  and  recommendation  to  the 
Church  to  which  he  removes.  The  certificate 
ought  also  to  bear  an  attestation  of  his  regular 
standing  as  an  Elder,  and  of  his  official  as  well 
as  personal  dismission  from  his  former  Church. 
With  this  certificate  he  will  repair  to  the  Church 
to  which  he  is  recommended,  and  will,  of  course, 
be  received  as  a  private  member  in  good  standing. 
If  the  existing  Eldership  and  members  of  the 
Church  to  which  he  removes,  think  it  for  their 
edification  that  he  be  introduced  into  their  Session, 
he  may  be  elected  in  the  manner  "  most  approved 
and  in  use  in  that  congregation;"  that  is,  either 
by  a  nomination  by  the  Session,  or  by  a  popular 
vote  of  the  Church  members;  and  if  thus  elected, 
27 


314  RESIGNATION,    ETC.,    OP 

introduced  to  an  official  relation  to  that  people,  not 
by  a  new  ordination,  which  ought  never  to  be  re- 
peated;  but  by  being  regularly  installed  as  their 
Elder.  This  is  effected  by  the  candidate  appear- 
ing in  the  face  of  the  congregation,  as  one  about 
to  be  ordained  ;  answering  in  the  affirmative  the 
fourth  question  directed  to  be  put  to  candidates  for 
the  Eldership  at  their  ordination  ;  the  members 
of  the  congregation  publicly  professing  to  receive 
him  as  their  spiritual  Ruler,  agreeably  to  the  last 
question,  in  the  same  formula ;  declaring  him  one 
of  the  Ruling  Elders  of  that  Church;  and  closing 
with  prayer  for  the  Divine  blessing  on  the  trans- 
action. 

It  may  be,  however,  that  when  an  individual, 
who  has  served  one  conorrearation  as  an  Elder, 
removes  into  the  bounds  of  another,  that  other  may 
not,  on  the  whole,  think  best  to  elect  him  as  one 
of  their  Elders.  They  may  already  have  as  many 
as  they  think  there  ought  to  be  in  one  Church. 
Or  his  character,  though  unexceptionably  good, 
may  not  be  such  as  to  promise  great  benefit  by 
taking  him  into  their  parochial  Presbytery.  In  this 
case,  they  are  under  no  obligation  to  elect  him  one 
of  their  Elders.  And  if  they  do  not  think  best  to 
employ  him  in  this  character,  he  may  live  among 
them  as  a  private  member  of  the  Church.  At  this 
he  ought  to  take  no  offence.  It  would  be  a  hard 
case,  indeed,  if  Churches  were  not  left  at  liberty 
to  act  agreeably  to  their  own  views  of  propriety 
and  duty  in  such  cases.  If  a  preaching  Elder,  or 
pastor,  be  liberated  from  his  pastoral  charge,  and 
remove  his  residence  within  the  bounds  of  another 
Church,  however  excellent  his  character,  that 
Church  is  not  bound  to  employ  him.  To  suppose 
it  bound,  would  indeed  be  ecclesiastical  slavery. 


RULING    ELDERS.  315 

A  preacher  inferior  to  him,  in  every  respect,  might 
be  preferred.  Every  Church  must  be  left  to  its 
own  unbiassed  choice.  Slill  the  Elder,  as  well  as 
the  minister,  in  the  case  supposed,  though  in  re- 
tirement, and  without  othcial  employment,  retains 
his  office,  and  is  capable  of  being  employed  in  that 
office,  whenever  the  judicatories  of  the  Church 
think  proper  to  avail  themselves  of  his  ser- 
vices. 

When  Ruling  Elders  become  chargeable  with 
heresy  or  immorality,  and,  of  course,  liable  to  the 
discipline  of  the  Church,  they  are  amenable  to  the 
bar  of  the  Church  Session.  By  that  body  they 
are  to  be  arraia;ned  and  tried.  Process  against 
them  is  to  be  conducted  according  to  the  same 
general  rules  which  regulate  the  trial  of  private 
members  of  the  Church,  excepting  that,  as  their 
character  is,  in  some  respects,  more  important, 
and  their  example  more  influential,  than  the  cha- 
racter and  example  of  those  who  bear  no  office  in 
the  Church  ;  so  there  ought  to  be  peculiar  caution, 
tenderness,  and  care  in  receiving  accusations,  and 
in  commencing  process  against  them.  "  Against 
an  Elder,"  says  the  inspired  Paul,  "  receive  not 
an  accusation,  but  before  two  or  three  witnesses." 
If,  therefore,  any  person  observe  or  hear  of  any 
thing  in  a  Ruling  Elder  which  he  considers  as 
rendering  him  justly  liable  to  censure,  he  ought 
by  no  means  immediately  to  spread  it  abroad  ; 
but  to  communicate  what  he  has  observed  or  heard 
to  the  pastor  of  the  Church,  and  take  his  advice 
as  to  the  proper  course  to  be  pursued  ;  and  if  the 
pastor  cannot  be  seen  and  consulted,  then  similar 
consultation  and  advice  should  be  had  with  one, 
at  least,  of  the  brother  Elders  of  the  supposed  de- 
linquent :  and  all  this,  before  any  hint  respecting 


316  RESIGNATION,    ETC.,    OP 

the  alleged  delinquency  is  lisped  to  any  other 
human  being. 

As  the  Church  Session  is  the  tribunal  to  which 
the  Ruling  Elder  is,  at  least  in  the  first  instance, 
always  amenable ;  so  it  is  generally  proper  that  he 
should  be  tried  by  that  judicatory.  Yet  where 
there  is  any  thing  peculiar  or  delicate  in  the  case 
of  process  against  an  Elder,  a  Presbytery  should 
be  consulted. 

There  are  cases,  however,  so  very  peculiar  as 
to  preclude  the  possibility  of  an  impartial  trial, 
and  sometimes,  indeed,  of  any  trial  at  all,  before 
the  Session.     A  few  such  cases  may  be  specified. 

An  instance  occurred,  a  few  year  since,  in 
which  there  were  only  two  Elders  in  a  certain 
Church  Session,  and  the  moral  conduct  of  both 
these  Elders  became  impeached.  It  was,  of  course, 
impossible  to  try  them  in  the  usual  manner. 

In  another  case,  the  Session  was  composed  of 
two  Elders  beside  the  pastor.  These  Elders  were 
own  brothers.  One  of  them  was  charged  with 
immoral  conduct ;  and  it  was  judged  altogether 
improper  that  any  attempt  should  be  made  to  try 
the  delinquent  in  that  Session. 

In  a  third  class  of  cases,  when  process  against 
members  of  Church  Sessions  had  been  commenced, 
it  was  found  that  so  many  of  the  brother  Elders 
of  the  delinquents  were  cited  as  witnesses,  that 
there  was  no  prospect  of  a  dispassionate  and  im- 
partial trial  by  the  remainder. 

In  all  these  cases,  it  was  wisely  judged  proper 
to  apply  immediately  to  the  Presbytery,  to  take 
the  several  causes  in  hand,  and  to  commence  and 
issue  process. 

It  has  been  sometimes  proposed,  in  exigencies 
similar  to  those  which  have  been  stated,  without 


RULING    ELDERS.  317 

applying  to  the  Presbytery,  to  call  in  the  aid  of 
tlie  Eldership  of  a  neighbouring  Church,  and  to 
submit  the  case  to  their  decision.  To  this  course 
their  are  two  objections.  First — the  Constitution 
of  the  Presbyterian  Church  knows  of  no  such 
body.  It  has  no  where  provided  for  the  forma- 
tion of  a  parochial  tribunal  in  such  a  manner. 
And,  secondly,  the  adoption  of  this  plan  would  be 
to  set  one  Church  as  a  judge  over  a  neighbouring 
sister  Church. 

To  avoid  this  incongruity,  it  has  been  sometimes 
proposed  to  form  a  tribunal  for  the  trial  of  delin- 
quent Elders,  by  selecting  one  or  two  of  the  same 
class  of  olBcers,  from  each  of  several  neighbouring 
Sessions.  This  was  intended  as  an  expedient  to 
avoid  the  impropriety  of  setting  one  Church  in 
judgment  over  another.  But  this  expedient,  be- 
sides that  it  is  unauthorized  by  any  constitutional 
provision,  is  liable  to  the  charge  of  a  selection  of 
judges  which  may  not  always  be  fair  and  impar- 
tial. It  is  far  better  on  every  account,  and  espe- 
cially more  in  harmony  with  the  nature  of  the 
case,  and  with  the  spirit  of  our  general  principles 
to  go  immediately  to  the  Presbytery.  That 
body  is  the  natural  resort  in  all  cases  in  which 
the  Church  Session  is  unable,  in  its  ordinary  struc- 
ture and  situation,  to  perform  the  contemplaied 
work. 


27 


(318) 


CHAPTER  XV. 

A.DVANTAGES  OF  COrfDUCTING  DISCIPLINE  ON  THE 
PRESBYTERIAN    PLAN. 

It  is  not  forgotten,  in  entering  on  this  chapter,  that 
most  denominations  of  Christians  are  so  far  pre- 
judiced, and  sometimes  so  blindly  prejudiced,  in 
favour  of  their  own  particular  government  and  for- 
mularies, that  their  judgment  in  reference  to  this 
matter,  can  seldom  be  regarded  as  impartial.  The 
writer  of  this  Essay,  though  he  does  not  allow 
himself  to  indulge  in  such  prejudices,  yet  does  not 
claim  to  be  wholly  free  from  them.  Instead,  there- 
fore, of  troubling  the  reader  with  his  bare  impres- 
sions and  preferences  in  regard  to  the  Presbyterian 
mode  of  conducting  discipline,  which  would,  of 
course,  go  for  nothing ;  it  is  proposed  to  present 
such  a  series  of  principles  and  reasonings  as  will 
enable  the  intelligent  inquirer  to  judge  for  himself, 
how  far  the  conclusions  of  the  writer  are  sustained 
by  solid  argument. 

I.  And,  in  the  first  place,  the  plan  of  discipline 
for  which  we  plead,  is  founded,  essentially,  on  the 
principle  of  representation,  which,  in  a  greater  or 
^ess  degree,  pervades  all  human  society.  When  a 
community  of  any  extent  wishes  to  frame  laws  for 
its  own  government,  Dy  whom  is  this  service 
usually  performed?  By  the  whole  body  of  citi- 
zens, wise  and  unwise,  orderly  and  disorderly, 
coming  together,  and  debating  on  the  propriety  and 
the  form  of  every  proposed  enactment  ?  No,  never. 
An  attempt  of  this  kind  would  soon  show  the  plan 


ADVANTAGES    OF    THIS    PLAN.  319 

to  be  equally  foolish  and  impracticable.  Again; 
when  a  Court  is  to  be  fornried,  for  applying  the 
laws  already  in  force,  to  human  actions,  of  what 
materials  is  this  tribunal  commonly  composed? 
Does  any  one  ever  think  of  summoning  the  whole 
mass  of  the  male  population,  excepting  the  culprit, 
or  the  complainant,  whose  cause  is  to  be  tried,  to 
come  together,  and  decide  on  the  case?  Who 
would  ever  expect  either  a  tranquil  or  a  wise  de- 
cision from  such  a  judicial  assembly  ?  In  both 
these  cases,  the  good  sense  of  men,  in  all  civilized 
society,  dictates  the  choice  of  a  select  number  of 
individuals,  representatives  of  the  whole  body,  and 
supposed  to  possess  a  competent  share  of  know- 
ledge, wisdom,  and  integrity,  to  form  the  laws  of 
the  community  ;  and  another  body,  smaller,  in- 
deed, but  constituted  upon  similar  principles,  judi- 
cially to  apply  them  when  enacted.  And  so  in 
every  department  of  society.  The  representative 
system  was  one  of  the  earliest  that  appeared  in 
the  progress  of  mankind.  It  is  recommended  by  its 
reasonableness,  its  convenience,  its  wisdom,  and 
its  efhciency.  In  fact,  the  more  deeply  we  look 
into  the  history  and  state  of  the  world,  the  more 
clearly  we  shall  see  that  large  bodies  of  men  can- 
not take  a  step  without  it. 

And,  as  this  system  pervades  all  civil  society ; 
so  we  may  say,  without  fear  of  contradiction,  that 
it  equally  pervades  the  whole  economy  of  re- 
demption and  grace.  Is  it  not  reasonable,  then, 
that  we  should  tind  it  in  the  visible  Church?  U 
we  did  not,  it  would,  indeed,  be  a  strange  depar- 
ture from  a  general  principle  of  Jehovah's  king- 
dom. 

The  Presbyterian  plan,  then,  of  conducting  the 
government  of  each  congregation,  is  recommended 


320  ADVANTAGES    OF 

by  its  conformity  wiih  this,  almost  universal,  prin- 
ciple. It  deposits  the  power  of  applying  the  laws 
which  Christ  has  enacted,  and  given  to  his  people, 
not  with  the  whole  professing  population  of  the 
Church  ;  but  with  a  select  body  of  the  communi- 
cants, most  distinguished  for  their  piety,  know- 
ledge, judgment,  and  experience.  It  does  no 
make  judges  indiscriminately  of  the  young  ana 
old,  the  enlightened  and  the  ignorant,  the  wise 
and  the  unwise.  It  selects  the  exemplary,  the 
pious,  the  prudent,  the  grave,  and  the  experienced, 
for  this  important  work.  "  It  sets  those  to  judge 
who  are  most  esteemed  in  the  house  of  God." 
This  is  the  theory  ;  and,  in  most  cases,  we  sup- 
pose, the  actual  practice.  And  where  it  is  really 
so,  who  does  not  see  that  there  is  eyery  security 
which  the  nature  of  the  case  admits,  that  the 
judgment  will  be  the  most  calm,  judicious,  and 
edifying,  that  the  amount  of  wisdom  and  of  piety 
in  that  Church  could  pronounce? 

The  inconvenience,  nay,  the  positive  mischiefs, 
of  committing  the  judgment,  in  the  most  delicate 
and  difficult  cases  of  implicated  Christian  cha- 
racter, to  the  whole  mass  of  Christian  professors, 
have  been  alluded  to  in  a  preceding  chapter. 
And  the  more  closely  they  are  examined,  the 
more  serious  will  they  appear.  No  confidential 
precaution;  no  calm,  retired  inquiry;  no  delibe- 
rate consultation  of  sensitive  feelings,  with  fidelity, 
and  yet  with  fraternal  delicacy,  can  possibly  take 
place,  in  ordinary  cases,  but  by  the  adoption  of 
an  expedient,  which  amounts  to  the  temporary 
appointment  of  Elders.  On  the  contrary,  upon 
any  other  plan,  the  door  is  wide  open  for  tale- 
bearing ;  for  party  heat ;  for  the  violation  of  all 
those  nicer  sensibilities  which  in  Christian  society 


THIS    PLAN.  321 

are  of  so  much  value ;  and  after  all,  for  a  deci- 
sion with  which,  perhaps,  no  one  is  satisfied.  It 
would,  truly,  be  passing  strange,  if  a  sober,  wise, 
and  consistent  decision  should  be  pronounced  by 
such  a  tribunal.  We  are  surely,  then,  warranted 
in  setting  it  down  as  one  of  the  manifest  advan- 
tages of  conducting  discipline  on  the  Presbyterian 
plan,  that,  by  the  adoption  of  the  representative 
system,  it  provides,  in  all  ordinary  cases,  for  the 
purest,  the  wisest,  and  the  most  edifying  decisions 
of  which  the  nature  of  the  case  admits. 

II.  Further  ,*  as  was  hinted,  in  a  preceding 
chapter,  this  method  of  conducting  discipline, 
presents  one  of  the  firmest  conceivable  barriers 
against  the  ambition  and  encroachments  of  the 
clergy.  It  is  not  intended  again  to  enlarge  on  the 
liableness  of  ministers  of  the  gospel  to  feel  that 
love  of  power  which  is  natural  to  man.  Very 
few  of  them,  it  is  believed,  in  this  land  of  reli- 
gious liberty,  have  ever  really  aimed  at  ecclesias- 
tical encroachment.  But  as  laws  are  made  for 
the  disobedient ;  and  as  ministers  are  but  men  ; 
so  that  system  of  ecclesiastical  polity  may  be  con- 
sidered as  the  best,  which,  while  it  is  attended 
with  the  greatest  amount  of  positive  advantage,  is 
adapted  most  effectually  to  obviate  those  evils  to 
which  human  nature  is  exposed. 

Now,  it  is  evident,  that  the  method  of  conduct- 
ing discipline  at  present  under  consideration,  as- 
signs to  every  Pastor  a  Council,  or  Senate  of 
pious,  wise,  prudent  men,  chosen  from  among  the 
body  of  the  communicants;  and  though  not  strictly 
laymen,  yet  commonly  so  viewed,  and,  at  any  rate, 
carrying  with  them  the  feelings  of  the  mass  of 
their  brethren.  The  pastor  is  simply  the  chair- 
man of  this  body  of  six,  eight,  or  ten  men,  who 


322  ADVANTAGES    OP 

are  charged  with  the  whole  spiritual  rule,  and 
"  without  whose  counsel  nothing  is  done  in  the 
Church."  He  can  carry  no  measure  but  with 
their  consent.  He  can  neither  admit  nor  exclude 
a  single  member,  without  their  concurrence.  If 
he  engage  in  any  sinister  or  foul  plan,  as  many 
are  fond  of  supposing  the  clergy  inclined  to  at- 
tempt, he  certainly  cannot  accomplish  ir,  either  in 
his  own  Church,  or  in  neighbouring  Churches, 
unless  he  can  prevail  on  these  men  to  join  with 
him  in  conspiring  to  elevate  himself,  at  their  own 
expense.  VVill  he  be  likely  to  work  such  a  won- 
der as  this  ?  At  any  rate,  there  seems  to  be  the 
best  barrier  against  it,  that  the  nature  of  human 
society  admits. 

The  same  general  safeguard  pervades  all  the 
Judicatories  of  the  Presbyterian  Church.  In  all 
of  them  Ruling  Elders  have  a  place,  and  in  all 
of  them,  excepting  the  General  Assembly,  the 
Elders,  if  the  theory  of  our  system  were  carried 
into  perfect  execution,  would  be  a  majority.  In 
the  General  Assembly  alone,  if  completely  full, 
they  would  stand  on  an  equality  in  votes  with  the 
Pastors.  And  these  Ruling  Elders  are  not  merely 
present  in  all  these  bodies.  They  mingle  in  all 
the  business ;  are  appointed  on  all  committees  ; 
and  have  every  possible  opportunity  of  becoming 
acquainted,  in  the  most  intimate  manner,  with  all 
that  is  proposed  or  done.  There  can  be  no  con- 
cealment. The  proceedings  of  all  our  Judicato- 
ries, excepting  the  Church  Session,  where  the 
Elders  form  an  overwhelming  majority,  are  open 
and  public  as  the  light  of  day.  And  every 
Ruling  Elder  has  at  his  disposal  a  vote  as  potent 
as  that  of  his  most  eloquent  and  learned  neigh- 
bouring Pastor. 


THIS    PLAN.  323 

'  It  may  be  asked,  then,  whether  there  is  not 
here  a  barrier  against  clerical  ambition  and  en- 
croachment as  fixed  and  firm  as  can  well  be  con- 
ceived or  desired  ?  It  is,  undoubtedly,  a  far  more 
firm  barrier  than  is  presented  by  the  popular  plan 
in  use  among  our  Independent  brethren.  For  as, 
in  every  Church,  a  majority  of  the  members  have 
but  little  discernment,  and  are,  of  course,  easily 
influenced  and  led  ;  so  an  artful,  designing  Pastor, 
if  such  an  one  should  appear  in  a  Church  thus 
constituted,  might  generally  succeed  in  conciliat- 
ing to  his  own  person  and  schemes  a  majority  of 
the  votes,  to  the  utter  discomfiture  of  the  more 
wise,  pious,  and  prudent  portion  of  the  members. 
But,  upon  the  Presbyterian  plan,  it  is  precisely 
this  best  class  of  his  Church  members  who  are 
associated  with  him  in  authority  and  counsel ; 
who  are  with  him,  ecclesiastically  speaking, 
abroad  and  at  home,  in  the  house  and  by  the 
way,  in  going  out  and  in  coming  in  ;  from  whose 
notice  he  cannot  escape,  and  without  whose  co- 
operation he  can  do  nothing.  Truly,  this  is  the 
very  last  method  that  designing,  ambitious  minis- 
ters would  adopt  to  forward  their  projects  ! — 
Nothing  could  be  conceived  more  unfriendly  to 
corrupt  schemes,  than  such  a  band  of  official  col- 
leagues. And  accordingly,  as  we  have  more  than 
once  seen,  in  the  foregoing  chapters,  the  honest 
and  pious  old  Ambrose,  of  the  fourth  century, 
expressly  tells  us,  that  it  was  a  wish  to  get  rid 
of  such  colleagues,  on  the  part  of  the  Teaching 
Elders,  that  first  led  to  the  gradual  disuse  of 
Ruling  Elders  in  the  Church,  alter  the  first  three 
centuries. 

III.    Again  ;  as  the   Presbyterian   plan   of  ad- 
ministering discipline  is  adapted  to  present  one 


324  ADVANTAGES    OP 

of  the  strongest  conceivable  barriers  against 
clerical  ambition,  so  it  also  furnishes  one  of  the 
best  securities  for  preserving  the  rights  of  the 
people.  And  here  nothing  will  be  said  on  the 
supposed  congeniality  between  the  Presbyterian 
form  of  Church  Government,  and  the  republican, 
representative  systems  under  which  we  live  ;  and 
the  alleged  tendency  of  the  former  to  prepare 
men  for  understanding,  prizing,  and  maintaining 
the  latter ;  I  say,  on  these  allegations  I  shall  not 
dwell ;  not  because  I  do  not  consider  both  as 
perfectly  well  founded ;  but  because  the  discus- 
sion might  be  deemed,  by  some  readers  invi- 
dious ;  and  because  it  forms  no  necessary  part 
of  my  argument.  Independently  of  these  con- 
siderations, it  may  be  confidently  maintained, 
that  the  Presbyterian  plan  of  administering  dis- 
cipline, furnishes  far  better  security  for  preserving 
unimpaired  the  rights  of  private  Christians,  than 
any  plan  with  which  we  are  acquainted.  It  is  not 
forgotten  that  this  assertion  will  appear  a  paradox 
to  many ;  but  it  rests,  nevertheless,  on  the  most 
solid  grounds. 

There  is  no  oppression  more  heavy,  no  ty- 
ranny more  unrelenting,  thnn  that  of  an  excited, 
infuriated  popular  assembly ;  no  body  with  which 
the  rights  and  privileges  of  an  inculpated  in- 
dividual are  less  safe;  especially  when  headed 
and  controlled  by  an  eloquent,  artful,  and  highly 
popular  Pastor,  who  has  taken  part  against  that 
individual.  Suppose,  then,  as  the  annals  of 
Independency  have  too  often  exemplified,  that  a 
member  is  on  trial,  for  some  alleged  delinquency, 
before  a  Church  of  that  denomination.  Suppose 
the  alleged  offence  to  be  one  which  has  deeply 
alienated  from  him  his  Pastor,  and   all  the  par- 


THIS    PLAN.  325 

ticular  friends  of  the  Pastor.  Suppose  these,  as 
one  man,  rise  up  against  him,  and  resolve  to 
crush  him.  And  suppose  this  Pastor  to  be  so 
generally  admired  and  beloved  by  his  people, 
that  he  is  able  to  command  an  overwhelming 
majority  of  their  votes,  in  support  of  all  his 
favourite  measures.  What  chance  would  such 
an  accused  person  stand  of  an  impartial  trial 
before  such  a  tribunal  ?  Not  the  smallest.  He 
might  be  guilty,  indeed,  and  deserve  the  heaviest 
sentence ;  but  even  if  innocent,  his  acquittal,  in 
such  circumstances,  could  be  anticipated  by 
none.  He  must  become  the  victim  of  popular 
resentment ;  and  if  he  thus  fall,  he  has  no 
remedy.  There  is  no  tribunal  to  which  he  can 
appeal.  He  must  lie  down  under  the  oppressive 
sentence.  And  there  he  must  lie  as  long  as  he 
lives.  He  cannot  regularly,  (that  is,  according 
to  that  ecclesiastical  rule  which  pervades  all 
religious  denominations)  go  to  another  Church  ; 
for  the  supposition  is  that  he  is  excommuni- 
cated, and  cannot  be  recommended  as  in  "  good 
standing"  to  any  other  ecclesiastical  body.  He 
must  submit  to  the  operation  of  the  sentence, 
however  unjust,  until  the  excited  and  impas- 
sioned body  which  laid  it  upon  him,  shall  be  dis- 
posed to  relent,  and  consent  to  remove  the  deadly 
weight. 

It  is  not  denied  that  there  may  be  moments 
of  prejudice  and  passion  in  the  Presbyterian 
Church,  in  which  even  the  grave  and  expe- 
rienced Elders  may  be  so  wrought  upon  by 
different  sorts  of  influence,  as  to  dispense  justice 
very  imperfectly,  or,  even,  in  a  particular  case, 
to  refuse  it  entirely.  But  then,  in  every  such 
case,  upon  the  Presbyterian  plan,  there  is  an 
28 


326  ADVANTAGES    OF 

immediate  and  perfect  remedy.  An  individual 
who  supposes  himself  wronged,  may  appeal  to  a 
higher  tribunal,  where  his  cause  will  be  heard 
by  judicious,  enlightened,  impartial  men,  who 
had  no  concern  in  its  origin,  and  who,  if  wrong 
have  been  done,  may  be  expected  to  afford 
prompt  and  complete  redress.  The  oppressive 
sentence  may  be  reversed.  He  may  be  rein- 
stated, in  spite  of  popular  excitement,  in  all  his 
Christian  privileges ;  and  even,  where  his  own 
reluctance,  or  that  of  his  former  connexions,  may 
forbid  his  return  to  the  bosom  of  the  same  con- 
gregation in  which  he  recently  received  such 
treatment ;  yet  he  may  easily  and  regularly  be 
attached  to  a  nei^hbourinor  one  of  the  same  deno- 
mination,  and  thus  find  the  whole  difficulty  satis- 
factorily removed. 

It  is  not  asserted  then,  that  other  Churches, 
in  the  exercise  of  discipline,  do,  in  fact,  more 
frequently  injure  and  oppress  the  subjects  of 
their  discipline  than  the  Presbyterian  Church. 
Such  an  assertion,  indeed,  might,  perhaps,  be 
made  without  invidiousness  ;  inasmuch  as  deci- 
sions formed  and  pronounced  by  the  popular 
voice,  may  be  deemed,  without  disparagement 
to  the  individuals  who  form  them,  less  likely  to 
be  wise,  and  impartial,  than  when  formed  by  a 
select  body  of  enlightened  and  pious  judges. 
But  on  this  point  no  comparative  estimate  will 
be  attempted.  It  is,  however,  confidently  asserted, 
that  when  such  wrong,  as  that  of  which  we 
speak  unhappily  occurs,  the  Presbyterian  sys- 
tem affords  more  complete  relief  from  oppression, 
and,  therefore,  furnishes  more  fixed  security  for 
the  rights  of  the  people,  than  is  found  in  any 
other   denomination.      No    single    man,   in   our 


THIS    PLAN.  327 

Church,  whatever  title  he  may  bear,  can,  by  his 
single,  perhaps  capricious,  veto^  deprive  a  pro- 
fessing Christian  of  his  privileges  as  a  Church 
member ;  nor  can  it  be  done  by  a  feverish, 
popular  assembly,  impelled  by  its  own  prejudice 
or  passion,  or  held  under  the  sovereign  control 
of  one  man.  The  best  array  of  piety,  wisdom, 
and  knowledge  which  the  society  alTords,  must 
sit  in  judgment  in  the  case,  and  even  if  this  judi- 
catory should  give  an  unjust  sentence,  the  religious 
rights  of  the  individual  are  not  prostrated  or  fore- 
closed ;  but  may  be  reviewed  by  an  impartial 
tribunal,  and  every  privilege  which  he  ought  to 
enjoy,  be  secured. 

IV.  Further;  the  plan  of  conducting  Church 
government  with  the  aid  of  Ruling  Elders, 
secures  to  Ministers  of  the  Word  and  Sacra- 
ments, counsel  and  support,  in  all  their  official 
proceedings,  of  the  best  possible  kind.  Suppos- 
ing ministers  of  the  gospel  to  be  honest,  pious, 
disinterested,  and  zealous  in  their  appropriate 
work ;  to  have  no  disposition,  at  any  time,  to 
encroach  on  the  rights  of  others ;  and  to  be 
above  the  reach  of  that  passion  and  prejudice, 
which  are  so  apt  to  assail  even  the  honest,  and 
which  need  a  check  in  all  ;  even  suppose  mi- 
nisters of  the  gospel  to  be  above  the  reach  of 
these  evils;  still  they  need  counsel,  information, 
and  support  in  a  multitude  of  cases,  and  cannot, 
with  either  safety  or  advantage,  proceed  without 
them.  In  all  the  affairs  of  the  Church,  it  is 
of  the  utmost  importance  that  the  interests  of 
the  whole  body  be  constantly  consulted,  and 
that  the  whole  body  act  an  appropriate  part  in 
conducting  its  atl'uirs.  As  there  are  no  privi- 
leged orders  to  be  aggrandized  and  elevated;  so 


328  ADVANTAGES    OP 

there  are  no  ecclesiastical  secrets  to  be  kept ; 
no  private  or  selfish  schemes  to  be  tolerated. 
The  more  completely  every  plan  is  laid  open  to 
public  view,  understood,  and  appreciated  by 
every  member,  sustained  by  unanimous  and 
willing  effort,  and  made  to  promote  the  know- 
ledge, purity,  and  order  of  the  whole,  the  better. 
Of  course,  that  plan  of  ecclesiastical  regimen 
which  is  best  adapted  to  attain  these  ends,  and 
to  attain  them  in  the  most  certain,  direct,  quiet, 
and  comfortable  manner,  is  most  worthy  of  our 
choice. 

Such  a  plan  it  is  firmly  believed,  is  the  Presby- 
terian. In  every  department  of  official  duty,  the 
Pastor  of  this  denomination  has  associated  with 
him,  a  body  of  pious,  wise,  and  disinterested 
counsellors,  taken  from  among  the  people ;  ac- 
quainted with  their  views ;  participating  in  their 
feelings ;  able  to  give  sound  advice  as  to  the 
wisdom  and  practicability  of  plans  which  require 
general  co-operation  for  carrying  them  into  effect ; 
and  able  also,  after  having  aided  in  the  formation 
of  such  plans,  to  return  to  their  constituents,  and 
so  to  advocate  and  recommend  them,  as  to  secure 
^general  concurrence  in  their  favour 

This  is  an  advantage,  strictly  speaking,  pecu- 
liar to  Presbyterianism.  For  although  other 
forms  of  Church  government  provide  for  asso- 
ciating laymen  with  the  clergy  in  ecclesiastical 
business ;  yet,  according  to  them,  there  is  no 
divine  warrant  for  it.  It  is  a  mere  human  ex- 
pedient, to  meet  an  acknowledged  exigency,  for 
which  those  who  make  this  acknowledgment, 
suppose  that  the  law  of  Christ  makes  no  provi- 
sion. And  the  human  provision  which  they  thus 
make,  is,  manifestly,  liable  to  many  objections. 


THIS    PLAN.  829 

It  consists  cither  in  constituting  the  whole  body 
of  the  communicants  the  Pastor's  counsellors — 
which  is  liable  to  all  the  objections  stated  at  large 
in  a  former  chapter ;  or,  in  providing  for  him  a 
committee,  or  small  delegation  of  laymen,  who 
may  be  changed  every  year,  or  oftener,  and,  of 
course,  may  have  very  little  experience ;  and  in 
some  Churches  these  lay  delegates  are  not  re- 
quired to  be  communicants,  or  even  baptized  per- 
sons ;  and,  consequently,  may  have  no  real  eccle- 
siastical responsibility  for  their  conduct. 

V.  The  method  of  conducting  discipline  under 
consideration,  has  also  the  advantage  on  the  score 
of  despatch  and  energy^  as  well  as  of  wisdom  and 
the  security  of  equal  rights. 

Where  all  the  discipline  that  is  exercised  is  in 
the  hands  of  a  single  individual,  without  appeal,  it 
must  be  confessed  that,  in  this  case,  provision  for 
despatch  and  energy  cannot  be,  at  least  in  theory, 
more  perfect.  But  where  it  is  in  the  hands  of 
the  whole  body  of  the  Church  members,  there  is 
no  saying  how  long  litigation  may  be  protracted, 
or  in  what  perplexities  and  delays  the  plainest 
case  may  be  involved.  There  are  so  many 
minds  to  be  consulted,  and  every  case,  upon  this 
plan,  is  so  open  to  capricious  or  malignant  in- 
terposition, that  it  is  impossible,  in  ordinary 
circumstances,  to  calculate  results,  or  to  foresee 
an  end. 

Even  on  the  Presbyterian  plan,  there  is  no 
doubt  that  delay  and  perplexities  may,  in  some 
cases,  arise.  But  where  the  whole  management 
of  discipline,  from  its  inceptive  steps  to  the  con- 
summation of  each  case,  is  entirely  committed  to 
a  select  body  of  pious,  intelligent,  prudent,  and 
experiencec^  men,  accustomed  to  the  work,  and 
28* 


330  ADVANTAGES    OP 

aware  of  the  dangers  to  which  their  course  is  ex- 
posed, we  may  reasonably  calculate  on  their 
decisions  being  as  speedy,  as  unembarrassed, 
and  as  much  lifted  above  the  temporizing  feeble- 
ness, or  the  tempestuous  irregularity  and  confu- 
sion, incident  to  popular  management,  as  human 
infirmity  will  allow. 

VI.  The  plan  of  conducting  discipline  by  means 
of  a  succession  of  judicatories,  admitting  of  ap- 
peal, provides  for  redressing  many  grievances 
which  do  not  appear,  otherwise,  to  admit  of  a 
remedy.  According  to  the  Independent,  or 
strictly  Congregational  system,  as  suggested  in  a 
preceding  page,  when  a  member  of  a  Church  has 
been  unjustly  censured  or  cast  out,  he  has  no 
appeal.  There  is  no  tribunal  to  which  he  can 
apply  for  relief.  Yet  his  case  may  be  an  ex- 
ceedingly hard  one,  loudly  calling  for  redress. 
The  cause  of  religion  in  his  neighbourhood  may 
be  suffering  severely  by  the  situation  in  which  he 
is  placed.  Ought  there  not  to  be  some  regular 
and  adequate  method  of  meeting  and  removing 
such  a  difRculty  ?  In  such  of  the  Churches  of 
Connecticut  as  have  entered  into  the  plan  of  Con- 
sociational  union,  such  a  method  has  been,  to  a 
certain  extent,  provided.  But  it  has  been  by 
adopting,  to  precisely  the  same  extent,  a  leading 
principle  of  Presbyterianism.  When  difficulties 
arise  in  a  particular  Church,  a  tribunal  is  formed, 
by  a  number  of  neighbouring  ministers,  together 
with  one  or  more  lay-delegates,  from  each  of  the 
Churches  represented,  who  may  review,  and,  if 
need  be,  redress  the  alleged  grievance.  This  is 
a  Presbyterian  feature  in  their  system,  and,  so  far 
as  it  goes,  excellent  and  effectual.  In  the  judg 
ment,  however,  of  the  venerable  President  Dwight, 


THIS     PLAN.  33X 

this  plan  is  still  defective,  and  defective  precisely 
in  the  point  at  which  it  stops  short  of  Presbytc- 
rianism.  The  opinion  which  this  distinguished 
Congregational  Minister  has  expressed,  in  re- 
ference to  the  subject  before  us,  will  best  ap- 
pear by  presenting  it  in  its  connexion.  It  is  as 
follows  : — 

"  There  are  many  cases  in  which  individuals 
are  dissatisfied,  on  reasonable  grounds,  with  the 
judgment  of  a  Church.  It  is  perfectly  obvious, 
that,  in  a  debate  between  two  members  of  the 
same  Church,  the  parties  may,  in  many  respects, 
stand  on  unequal  ground.  One  of  them  may  be 
ignorant ;  without  family  connexions  ;  in  humble 
circumstances ;  and  possessed  of  little  or  no  per- 
sonal influence.  The  other  may  be  a  person  o^ 
distinction  ;  opulent ;  powerfully  connected ;  of 
superior  understanding ;  and  of  great  personal 
influence,  not  only  in  the  Church,  but  also  in  the 
country  at  large.  As  things  are  in  this  world,  it 
is  impossible  that  these  persons  should  possess, 
in  any  controversy  between  them,  equal  advan- 
tages. Beyond  all  this,  the  Church  itself  may 
be  one  party,  and  a  poor  and  powerless  member 
the  other.  In  this  case,  also,  it  is  unnecessary 
to  observe,  the  individual  must  labour  under 
every  supposable  disadvantage,  to  which  a  right- 
eous cause  can  be  subjected.  To  bring  the  parties 
in  these,  or  any  similar  circumstances,  as  near 
to  a  state  of  equality  as  human  atTairs  will  per- 
mit, it  seems  absolutely  necessary  that  every 
ecclesiastical  body  should  have  its  tribunal  of 
appeals ;  a  superior  Judicature,  established  by 
common  consent,  and  vested  with  authority  to 
issue  finally   all  those  causes,   which,  before  a 


S32  ADVANTAGES    OP 

single  Church,  are  obviously  liable  to  a  partial 
decision." 

"  Such  a  tribunal,  in  all  the  Nevv-England  States, 
except  thi**,  (Connecticut,)  is  formed  by  what  is 
called  a  Select  Council ;  that  is  a  council  mutually 
chosen  by  the  contending  parties.  This  has  long 
appeared  to  me  a  Judicatory  most  unhappily  con- 
stituted. The  parties  choose,  of  course,  such 
persons,  as  they  suppose  most  likely  to  favour 
themselves.  If,  therefore,  they  commit  no  mis- 
take in  the  choice,  the  Council  may  be  considered 
as  divided  in  opinion,  before  it  assembles ;  and  as 
furnishing  every  reason  to  believe,  that  it  will  not 
be  less  divided  afterwards.  Its  proceedings  will 
frequently  be  marked  with  strong  partialities;  and 
Its  decisions,  if  made  at  all,  will,  not  unfrequently, 
be  those  of  a  bare  majority.  Coming  from  different 
parts  of  the  country,  it  will  have  no  common  rules 
of  proceeding.  Afler  its  decisions,  its  existence 
ceases.  Its  responsibility  vanishes  with  its  exist- 
ence ;  as  does  also  the  sense  of  its  authority.  As 
the  members  frequently  come  from  a  distance,  it 
can  have  no  knowledge  concerning  those  numerous 
particulars,  which  respect  the  transactions  to  be 
judged  of,  and  the  characters,  interests,  views,  and 
contrivances  of  those  who  are  immediately  con- 
cerned. As  individuals,  these  members  may,  in 
some  instances,  have  much  weight ;  and  in  certain 
circumstances,  may,  by  their  wisdom  and  piety,  do 
much  good.  But  all  this  must  arise  solely  from 
their  personal  character.  As  a  Council,  as  a  judi- 
catory, they  can  scarcely  have  any  weight  at  all  ; 
for  as  they  disappear  when  the  trial  is  ended,  they 
are  forgotten  in  their  united  character  ;  and  having 
no  permanent  existence,  are  regarded  with  no 
habitual   respect,  and  even  with  no  prejudice  in 


THIS    PLAN.  333 

their  favour.  Very  often,  also,  as  they  are  chosen 
on  partial  principles,  they  are  led,  of  course,  to 
partial  decisions ;  and  leave  behind  them  very 
unhappy  opinions  concerning  ecclesiastical  govern- 
ment at  large." 

"In  this  state,  (Connecticut,)  a  much  happier 
mode  has  been  resorted  to,  for  the  accomplishment 
of  this  object.  The  tribunal  of  appeal  is  here  a 
Consociation  ;  a  standing  body ;  composed  of  the 
settled  Ministers  within  an  associational  district, 
and  Delegates  from  the  Churches  in  the  same  dis- 
trict ;  a  body  always  existing ;  of  acknowledged 
authority ;  of  great  weight ;  possessed  of  all  the 
impartiality  incident  to  human  affairs  ;  feeling  its 
responsibility  as  a  thing  of  course;  a  Court  of  Re- 
cord, havinjj  a  regular  system  of  precedents  ;  and, 
from  being  frequently  called  to  business  of  this  na- 
ture, skilled,  to  a  good  degree,  in  the  proper  modes 
of  proceeding." 

"  The  greatest  defect  in  this  system,  as  it  seems 
to  me,  is  the  want  of  a  still  superior  tribunal,  to 
receive  appeals,  in  cases  where  they  are  obviously 
necessary.  These,  it  is  unnecessary  for  me  to  par- 
ticularize. Every  person  extensively  acquainted 
with  ecclesiastical  affairs,  knows  that  such  cases 
exist.  The  only  remedy  provided  by  the  system 
of  discipline  established  in  this  State,  for  those 
who  feel  aggrieved  by  a  Consociational  judgment, 
is  to  introduce  a  neighbouring^  Consociation,  as 
assessors  with  that  which  has  given  the  judgment, 
at  a  new  hearing  of  the  cause.  The  provision 
of  this  partial,  imperfect  tribunal  of  appeals,  is 
clear  proof,  that  those  who  formed  the  system, 
perceived  the  absolute  necessity  of  some  appellate 
jurisdiction.  The  judicatory  which  they  have  fur- 
nished of  this  nature,  is  perhaps  the  best,  which 


834  ADVA?fTAGES    OF 

the  Churches  of  the  State,  would  at  that,  or  any 
succeeding  period,  have  consented  to  establish. 
Yet  it  is  easy  to  see  that,  were  they  disposed, 
they  might  easily  institute  one  which  would  be  in- 
comparably belter." 

"  The  only  instance  found  in  the  Scriptures 
of  an  appeal,  actually  made  for  the  decision  of  an 
ecclesiastical  debate,  is  that  recorded  in  t^.ie  fifteenth 
chapter  of  the  Acts,  and  mentioned  for  another  pur- 
pose in  a  former  discourse.  A  number  of  the  Jews 
in  the  Church  at  Antioch,  insisted  that  the  gentile 
converts  should  be  circumcised  and  be  obliged  to 
keep  the  law  of  Moses.  Paul  and  Barnabas  stre- 
nuously controverted  this  point  with  them.  As  no 
harmonious  termination  of  the  debate  could  be  had 
at  Antioch,  an  appeal  was  made  "  to  the  Apostles 
and  Elders  at  Jerusalem."  But,  as  I  observed,  in 
the  discourse  mentioned,  it  was  heard  and  deter- 
mined by  the  Apostles,  Elders,  and  Brethren.  As 
this  judicatory  was  formed  under  the  direction  of 
the  Apostles  themselves,  it  must  be  admitted  as  a 
precedent  for  succeeding  Churches ;  and  teaches 
us,  on  the  one  hand,  that  an  appellate  jurisdiction 
is  both  lawful  and  necessary  in  the  Church ;  and, 
on  the  other,  that  it  is  to  be  composed  of  both 
Ministers  and  Brethren,  necessarily  acting,  at  the 
present  time,  by  delegation,"* 

In  this  quotation,  and  in  the  remarks  which  pre- 
ceded it,  a  reference,  it  will  be  perceived,  is  prin 
cipally  had  to  cases  in  which  individual  private 
members  have  considered  themselves  as  aggrieved 
by  the  decisions  of  particular  Churches.  But  the 
same  remarks,  in  substance,  are  applicable  to  those 
cases  in  which  difficulties  arise  between  Ministers 

*  Theology  Explained  and  Defended,  Vol.  iv.  399—401. 


THIS    PLAN.  335 

and  their  Congregations,  or  between  two  neigh- 
bouring Congregations  of  the  same  name.  No 
form  of  Church  government  provides  for  the  settle- 
ment of  such  dilliculties  so  promptly  or  so  well 
as  the  Presbyterian.  Independency,  strictly  so 
called  ;  that  is  Independency,  in  strict  adherence 
to  its  essential  principles,  furnishes,  for  such  evils, 
no  remedy  whatever.  Other  sects  furnish  a  no- 
minal or  partial  remedy,  by  investing  some  official 
individual  with  power  to  constitute  a  tribunal  for 
settling  such  controversies.  But  the  choice  of  the 
members  of  this  tribunal  is  usually  committed 
entirely  to  that  individual,  and  it  is,  of  course,  in 
his  power  to  make  it,  like  a  "packed  jury,"  in  the 
hands  of  a  corrupt  returning  officer,  a  mere  instru- 
ment of  oppression.  But,  in  the  Presbyterian 
Church,  every  difficulty  of  this  kind  is  committed, 
for  adjustment,  to  a  permanent,  responsible  body  ; 
a  body  whose  proceedings  may  be  reviewed  and 
examined  ;  whose  organization  or  members  can- 
not be  changed  at  the  will  of  a  corrupt  individual, 
who  may  choose  to  tamper  with  them ;  and 
whose  decisions  are  not  merely  advisory,  but 
authoritative. 

VII.  Finally;  the  Presbyterian  method  of  con- 
ducting the  government  of  the  Church,  is  most 
friendly  to  the  spread  of  the  gospel,  and  furnishes 
peculiar  facilities  for  union  and  efficiency  of  action, 
in  promoting  the  great  objects  of  Christian  bene- 
volence. 

It  has  been  sometimes,  indeed,  alleged  in  oppo- 
sition to  this,  that  Presbyterianism  is,  naturally, 
and  almost  necessarily,  cold  and  formal;  and  that 
Congregationalism  has  been  found,  in  fact,  more 
favourable  to  zeal  and  activity  in  spreading  the 
gospel.     It  is  by  no  means  intended  to  depreciate 


S36  ADVA>'TAGES    OF 

either  the  zeal  or  the  activity  of  our  Congregational 
Brethren.  Justice  demands  that  much  be  said  in 
commendation  of  both.  And  it  will  be  no  small 
praise  to  any  other  denomination  to  be  found  suc- 
cessfully emulating  the  intelligence,  enterprise  and 
perseverance  which  they  have  often  manifested  in 
pursuing  the  best  interests  of  the  Redeemer's  king- 
dom. But  when  the  organization  of  the  Presby- 
terian Church  is  examined,  one  would  think  that 
prejudice  itself  could  scarcely  deny  its  peculiar 
adaptedness  for  united,  harmonious,  and  efficient 
action,  in  every  thing  which  it  might  become  con- 
vinced was  worthy  of  pursuit. 

In  order  to  enable  this  Church  to  act  with  the 
utmost  energy  and  uniformity,  throughout  its  en- 
tire extent,  there  is  no  need  of  any  new  organiza- 
tion. It  is  organized  already,  and  in  a  manner, 
as  would  seem,  as  perfect  as  possible  for  united 
and  harmonious  action.  A  delegation  from  every 
Church  meet  and  confer,  several  times  in  each 
year,  as  a  matter  of  course,  in  Presbytery.  What 
opportunity  could  be  imagined  more  favourable 
for  forming  and  executing  plans  of  co-operation, 
among  all  the  Churches  thus  united,  and  statedly 
convening?  They  have  the  same  opportunity, 
and  every  advantage,  of  meeting  at  pleasure,  that 
can  be  enjoyed  by  a  voluntary  association  ;  with 
the  additional  advantage,  that  they  act  under  a 
system  of  ecclesiastical  rules  and  authority,  which 
enable  them  to  go  forward  with  more  energy  and 
uniformity  in  their  adopted  course.  If  a  more  ex- 
tended union  of  Presbyterian  Churches  than  of 
those  which  belong  to  a  single  Presbytery,  be  de- 
sired, for  any  particular  purpose,  the  regular  meet- 
ings of  the  Synods,  each  comprising  a  number  of 
Presbyteries,  afford  the  happiest  opportunity,  with- 


THIS    PLAN.  337 

out  any  new  or  extra  combination,  of  effecting  the 
object.  The  representatives  of,  perhaps,  one  hun- 
dred and  fifty  Churches,  assembled  in  their  eccle- 
siastical capacity,  and  in  the  name  of  Christ,  could 
hardly  be  conceived  to  convene  in  circumstances 
more  perfectly  favourable  to  their  co-operating,  in 
any  worthy  and  hallowed  cause,  with  one  heart, 
and  with  the  most  perfect  concentration  of  effort. 
And  "when  we  extend  our  thoughts  to  the  General 
Assembly,  the  bond  of  union,  counsel  and  co-ope- 
ration for  more  than  two  thousand  Churches,  all 
represented,  and  combined  in  the  same  cause;  we 
see  a  plan  which,  in  theory  at  least,  it  would  seem 
difficult  to  adapt  more  completely  to  union  of  heart 
and  hand  in  any  good  work.  The  most  admirable 
combination,  with  every  possible  advantage,  exists 
beforehand.  Nothing  is  in  any  case,  wanting, 
but  the  animating  Spirit  necessary  for  applying  it 
to  the  proper  objects.  The  machinery,  in  all  its 
perfection,  is  already  constructed,  and  ready  to  be 
set  in  motion.  Only  let  the  impelling  principle, 
which  is  necessary  to  set  all  moral  combinations 
into  vigorous  movement,  be  present,  and  operate 
with  due  power,  and  it  may  be  asserted,  that  a 
more  advantageous  system  for  ecclesiastical  enter- 
prise was  never  devised. 

It  is  not  a  sufficient  reply  to  this  statement  to 
say,  that  the  Congregational  Churches  of  New 
England,  have,  in  fact,  done  more  within  the  last 
thirty  years,  in  the  way  of  contribution  and  effort, 
for  extending  the  Redeemer's  kingdom,  than  any 
equal  number  of  Churches  of  the  Presbyterian  de- 
nomination in  the  United  States.  It  is  impossible 
to  contemplate  the  intelligence,  harmony  of  feel- 
ing, and  pious  enterprise  of  the  mass  of  our  Con- 
gregational Brethren,  without  sentiments,  at  once, 
29 


338  ADVA^'TAGES    OF 

of  respect  and  gratitude.  But  is  not  the  general 
fact  alluded  to,  chiefly  referable  to  other  causes 
than  the  form  of  their  Church  government  ?  No 
one,  it  is  believed,  can  doubt,  for  a  moment,  that 
this  is  the  case.  Their  Church  government  is, 
manifestly,  less  adapted  to  promote  union  and 
effective  co-operation,  than  most  others.  But  their 
intelligence,  their  piety,  their  common  origin,  their 
homogeneous  character,  their  compact  situation, 
and  the  sameness  of  the  instruction,  the  excite- 
ments, and  the  agencies  which  they  enjoy,  have 
all  tended  to  prepare  them  for  united  and  harmo- 
nious co-operation.  Only  give  to  the  members 
of  Churches  organized  on  the  Presbyterian  plan, 
the  same  advantages,  the  same  natural  principles 
of  cohesion,  the  same  intellectual  and  moral  sti- 
mulants, and  the  same  pervading  spirit,  and  can 
any  one  believe  that  there  would  be  found  less 
union,  and  less  energy  in  pursuing  the  best  inte- 
rests of  man  7  We  must  deny  the  connexion  be- 
tween cause  and  effect,  before  we  can  doubt  that 
there  would  be  more  of  both.  It  has  been  some- 
times, indeed,  said,  as  a  supposed  exemplification 
of  the  unfavourable  influence  of  Presbyterianism, 
that  the  Churches  called  Presbyterian  in  South 
Britain  have  generally  declined,  both  in  orthodoxy 
and  piety,  within  the  last  hundred  years ;  while 
the  Independents  have  generally  and  happily  main- 
tained their  character  for  both.  But  the  fact  is, 
that  when  the  English  Presbyterians  gradually 
fell  into  those  errors,  for  which  the  greater  part 
of  them  are  now  distinguished,  they,  at  the  same 
time,  gradually  renounced  the  Presbyterian  form 
of  government,  although  they  retained  the  name. 
There  are  not  now,  and  have  not  been,  for  many 
years,  any  real  Presbyterians  in  England,  except- 


THIS    I'LAN.  339 

ing  those  who  are,  directly  or  indirectly,  connected 
with  Churches  in  Scotland.  After  all,  it  is  not 
pretended  that  the  Presbyterian  form  of  Church 
government  can,  of  itself,  infuse  spiritual  life  and 
activity  into  an  ecclesiastical  body  ;  but  that  where 
vitality,  and  zeal,  and  resources  exist,  there  is  no 
form  of  ecclesiastical  organization  in  the  world  so 
well  adapted  to  unite  counsels,  and  invigorate 
efforts,  as  that  under  which  we  are  so  happy  as  to 
live. 

It  makes  no  part  however,  of  the  design  pf  the 
author  of  this  volume  to  assail,  or  to  depi-teciate 
the  ecclesiastical  order  of  other  denominations. 
On  the  contrary,  wherever  he  finds  those  who  evi- 
dently  bear  the  image  of  Christ,  and  who  appear 
to  be  enora<Ted  in  advancin^j  his  kingdom,  whatever 
form  of  Church  order  they  may  prefer,  he  can 
hail  them  with  unqualified  afTection  as  Christian 
Brethren.  The  truth  is,  he  would  not  have  allud- 
ed to  any  other  portion  of  the  Christian  Church 
than  that  with  which  he  is  more  immediately  con» 
nected,  had  it  appeared  possible,  without  doing  so, 
fully  to  illustrate  the  character  and  advantages  of 
our  own  form  of  government.  Mis  ardent  wish 
is,  not  to  alienate,  by  high  claims,  or  unkind  lan- 
guage;  but  rather  to  c  nciliate  and  bind  together 
by  every  thing  that  can  minister  to  brotherly  love. 
And  his  daily  prayer  is,  that  all  the  Evangelical 
Churches  in  our  land  may  be  more  and  more 
united  in  principle  and  effort,  for  extending  that 
"  kingdom  which  is  not  meat  and  drink,  but  right 
eousness  and  peace  and  joy  in  the  Holy  Ghost." 


TUE    END. 


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